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Bagi peminat pemikiran keagamaan, istilah "Abrahamic Faith" atau
"agama Ibrahim" tidaklah asing. Istilah ini sudah lama dipopulerkan
oleh banyak kalangan dan dianggap sebagai sesuatu yang sudah lazim
dalam isilah studi-studi agama, seperti halnya pembagian agama menjadi
"agama samawi" (agama langit) dan "agama ardhi" (agama bumi).
Istilah ini mulai popular di dunia Islam, setelah pada tahun 1986, The
International Institute of islamic Thought (IIIT), menerbitkan sebuah
buku berjudul Trialogue of the Abrahamic Faiths (ed. Ismail Raji al-
Faruqi). Secara harfiah, judul buku itu adalah "Trialog antar Agama-
agama Ibrahim". Buku ini merupakan kompilasi makalah hasil konvensi
tahun 1979 di New York yang diselenggarakan oleh American Academy of
Religion (AAR).Pada 8 November 2007, Republika menurunkan sebuah kolom Azyumardi Azra
berjudul "Trialog Peradaban". Azra menceritakan, bahwa pada 21-24
Oktober 2007, Harvard University menyelenggarakan sebuah konferensi
bertema "Children of Abraham: A Trialogue of Civilization". Kata Azra,
'Anak-anak Ibrahim', tak lain adalah para pengikut tiga agama: Yahudi,
Kristen, dan Islam. Pembicaraan antara ketiga agama (trialog)
diharapkan dapat menumbuhkan saling pengertian dan toleransi yang pada
gilirannya mendatangkan perdamaian.Lebih jauh Azra menulis:
Dalam makalah berjudul 'Trialogue of Abrahamic Faiths: Towards the
Alliance of Civilizations", saya melihat 'Abrahamic Faiths' yang dalam
Al-Quran disebut sebagai 'millah Ibrahim' memiliki banyak kesamaan dan
afinitas; lebih dari itu ketiganya juga berbagi sejarah yang sama.
Tetapi, tentu saja, masing-masing agama Nabi Ibrahim tersebt unik
dalam dirinya sendiri. Lagi pula, para penganut ketiga agama itu
ibarat kakak-adik, juga terlibat dalam persaingan, kecemburuan,
konflik, dan bahkan perang."
Begitulah, sebagian isi tulisan Azyumardi Azra, yang mengaku beruntung
hadir dalam konferensi di Harvard tersebut. Ia merupakan satu-satunya
ilmuwan dari Asia yang hadir di situ.Kita tentu menyambut baik setiap usaha untuk menciptakan perdamaian di
muka bumi ini. Namun, kita perlu mengkaji dengan cermat, cara-cara
yang digunakan untuk menciptakan perdamaian tersebut, khususnya dalam
hal yang berkenaan dengan ajaran Islam itu sendiri. Soal dialog antar-
agama, dalam sejarah, sebenarnya bukanlah hal yang baru. Sejak awal
kemunculannya, umat Islam sudah terbiasa berdialog dengan siapa saja.
Di Mekah, sebelum hijrah, Rasulullah saw dan para sahabat sudah
berdialog dengan kaum musyrik Arab dan pengikut Kristen. Saat hijrah
ke Habsyah, Ja'far bin Abdul Muthalib sudah berdialog keras dengan
pengikut Kristen dan juga Raja Najasyi yang ketika itu masih memeluk
agama Kristen.
Di Madinah, Rasulullah saw melayani perdebatan dengan delegasi Kristen
Najran.
Bahkan, jika kita renungkan, banyak ayat Al-Quran yang senantiasa
mengajak kaum Yahudi dan Kristen untuk berdialog. Tetapi, jika kita
baca ayat-ayat Al-Quran, tentang masalah ini, kita akan menemukan,
bahwa posisi Al-Quran senantiasa jelas!
Yaitu posisi menyeru kaum Yahudi-Kristen agar kembali kepada kalimah
tauhid, kembali kepada ajaran inti yang dibawa oleh para nabi, yaitu
ajaran Tauhid. Misalnya, QS Ali Imran: 64 menyebutkan:"Katakanlah, wahai Ahlul Kitab, marilah kita kembali kepada 'kalimah
yang sama' (kalimatin sawa') antara kami dan kalian semua, bahwa kita
tidak menyembah selain Allah dan tidak menserikatkan Allah dengan
sesuatu pun dan kita tidak menjadikan sebagian diantara kita sebagai
tuhan selain Allah. Jika mereka ingkar, maka katakan, saksikanlah
bahwa kami adalah orang-orang Muslim."Sebagai Muslim, kita yakin, bahwa Nabi Muhammad saw adalah nabi
terakhir yang menegaskan kembali ajaran tauhid yang dibawa para nabi
sebelumnya. Kita yakin, bahwa semua Nabi, termasuk Nabi Ibrahim juga
membawa ajaran tauhid. Karena itu, 'millah Ibrahim', dalam pandangan
Islam, adalah agama tauhid. Dan saat ini, satu-satunya agama Tauhid -
dalam pandangan Islam - adalah agama yang dibawa oleh Nabi Muhammad
saw. Maka, dalam perspektif Islam ini, istilah "Abrahamic
Faiths" (agama-agama Ibrahim), dalam bentuk jamak yang memasukkan
agama Yahudi dan Kristen sebagai 'millah Ibrahim', adalah aneh dan
keliru. Seolah-olah, ada banyak agama Ibrahim.Jika kita telusuri lebih jauh lagi, akan tampak kerancuan penggunaan
istilah "Abrahamic Faiths" ini. Misalnya, dalam agama Yahudi (Judaism)
dan Kristen (Christianity), terdapat begitu banyak sekte dan bahkan
agama-agama yang berbeda-beda. Apakah semuanya juga 'millah Ibrahim'?
Tentu tidak mungkin seperti itu. Sebab, agama Ibrahim adalah satu, dan
yang satu itu adalah agama Tauhid.Dalam hal inilah, kita biasa melihat, banyaknya cendekiawan yang
kurang hati-hati dalam mengadopsi istilah-istilah tertentu. Dalam
perspektif netral agama, secara historis-fenomenologis, bisa saja
Islam, Kristen, dan Yahudi dimasukkan ke dalam kategori Abrahamic
Faiths, karena ketiganya memiliki klaim sebagai pewaris ajaran
Ibrahim.
Tetapi, Al-Quran sudah menjelaskan apa yang dimaksud dengan millah
Ibrahim yang hanif. "Dan siapakah yang lebih baik din-nya daripada
orang yang ikhlas menyerahkan dirinya kepada Allah, sedang dia pun
mengerjakan kebaikan, dan ia mengikuti millah Ibrahim yang hanif." (QS
4:125). "Ibrahim bukanlah Yahudi atau Nasrani, tetapi dia adalah
seorang yang hanif dan Muslim, dan dia bukanlah orang musyrik." (QS
3:67).Dengan penegasan Al-Quran itu, tidaklah tepat jika ada cendekiawan
yang mengakui bahwa agama Kristen dan Yahudi saat ini termasuk ke
dalam kategori "millah Ibrahim" yang hanif. Jika kaum Yahudi dan
Kristen mengklaim mereka sebagai pelanjut agama Ibrahim, itu adalah
urusan mereka. Tetapi, sebagai Muslim, seyogyanya pandangan kita
bersandar kepada konsep-konsep yang diajarkan dalam Al-Quran.Dalam konferensi tahun 1979, melalui makalahnya yang berjudul "Islam
and Christianity in the Perspective of Judaism", Michel Wyschogrod,
profesor filsafat di Baruch College, City University, New York,
memaparkan persoalan mendasar dalam pemahaman keagamaan antara Yahudi,
Kristen, dan Islam. Yahudi dan Kristen bersekutu dalam Bibel
(Perjanjian Lama). Tetapi berbeda secara mendasar dalam soal trinitas.
Dengan Islam, Yahudi tidak bermasalah dalam soal pengakuan Tuhan yang
satu (monotheism). Tetapi, Muslim memandang bahwa telah terjadi
penyimpangan (tahrif) yang serius pada Kitab Yahudi (juga Kristen).Gambaran Prof. Michel Wyschogrod tentang Islam tersebut tidak
sepenuhnya benar. Monoteisme memang mengakui Tuhan yang satu.
Tetapi, monoteisme tidak sama dengan Tauhid.
Istilah ini juga sering disalahpahami, seolah-olah monoteisme sama
dengan Tauhid. Dalam konsep Islam, tauhid adalah mengakui Allah
sebagai satu-satunya Tuhan dan ada unsur ikhlas, rela diatur oleh
Allah SWT.
Karena itu, jika orang menyembah Tuhan yang satu, tetapi yang 'yang
satu' itu adalah Fir'aun, maka dia tidak bertauhid.
Iblis pun tidak bertauhid, tetapi kafir, karena menolak tunduk kepada
Allah, meskipun dia mengakui Allah sebagai satu-satunya Tuhan.Dalam perspektif Islam inilah, memasukkan agama Yahudi (Judaism),
sebagai 'millah Ibrahim' juga patut dipertanyakan. Kaum Yahudi memang
menyembah Tuhan yang satu. Tetapi, hingga kini, mereka masih
berselisih paham tentang siapa Tuhan yang satu itu? Sebagian menyebut-
Nya sebagai 'Yahweh'. Tetapi, dalam tradisi Yahudi, nama Tuhan tidak
boleh diucapkan. Oxford Concise Dictionary of World Religions menulis:
"Yahweh: The God of Judaism as the 'tetragrammaton YHWH', may have
been pronounced. By orthodox and many other Jews, God's name is never
articulated, least of all in the Jewish liturgy." Jadi, hingga kini,
belum jelas, siapa nama Tuhan Yahudi.Karena menolak beriman kepada kenabian Muhammad saw, maka kaum Yahudi
kehilangan jejak kenabian dan Tauhid, karena kehilangan data-data
valid dalam Kitab mereka. Th.C.Vriezen, dalam buku "Agama Israel
Kuno" (Jakarta: BPK, 2001), menulis, bahwa "Ada beberapa kesulitan
yang harus kita hadapi jika hendak membahas bahan sejarah Perjanjian
Lama secara bertanggung jawab. Sebab yang utama ialah bahwa proses
sejarah ada banyak sumber kuno yang diterbitkan ulang atau diredaksi
(diolah kembali oleh penyadur)... Namun, ada kerugiannya yaitu adanya
banyak penambahan dan perubahan yang secara bertahap dimasukkan ke
dalam naskah, sehingga sekarang sulit sekali untuk menentukan bagian
mana dalam naskah historis itu yang orisinal (asli) dan bagian mana
yang merupakan sisipan."Dalam sejumlah buku studi Islam di Perguruan Tinggi, masih ada yang
menulis bahwa agama Yahudi adalah agamanya Nabi Musa a.s. Bahkan,
Prof. Harun Nasution, dalam buku Islam Ditinjau dari Berbagai
Aspeknya, menyebut agama Yahudi sebagai agama yang memelihara
kemurnian Tauhid. Padahal, agama nabi Musa adalah agama Tauhid yang
kemudian dilanjutkan oleh Nabi Muhammad saw. Jika Yahudi memeluk agama
Nabi Musa, pasti mereka akan menerima kenabian Muhammad saw. Al-Quran
banyak menyebutkan tindakan kaum Yahudi yang mengubah-ubah kitab
mereka, sehingga mereka keluar dari jalan kebenaran. (QS 2:59, 75, 79,
dll).Senada dengan Yahudi, Kristen juga menolak kenabian Muhammad saw dan
bahkan mengangkat status Nabi Isa a.s. sebagai Tuhan. Al-Quran
memberikan kritik-kritik yang sangat mendasar terhadap konsep
ketuhanan Kristen ini. (QS 19:88-91, 5:72-75, dll.). Secara tegas, Al-
Quran menyebutkan, bahwa Nabi Isa a.s. pernah menyeru Bani Israil agar
mengakuinya sebagai Rasul, utusan Allah, dan mengabarkan kedatangan
Nabi Muhammad saw. Karena itulah, Islam memandang, kaum Kristen telah
melakukan penyimpangan aqidah, karena mengangkat Nabi Isa a.s. sebagai
Tuhan, bukan sebagai utusan Allah. Dengan konsep itu, mereka menolak
untuk beriman kepada kenabian Muhammad saw. Segaimana kaum Yahudi,
kaum Kristen di Barat tidak mengenal nama Tuhan mereka. Mereka hanya
menyebut Tuhannya sebagai "God" atau "Lord". Soal nama Tuhan, masih
diperselisihkan, dalam agama Kristen.Karena itu, dalam pandangan Islam, yang bisa dimasukkan ke dalam
kategori sebagai 'millah Ibrahim' saat ini, hanyalah agama Islam,
agama yang dibawa oleh Nabi Muhammad saw. Kaum Muslim begitu dekat
dengan nabi Ibrahim a.s.. Setiap shalat, kaum Muslim membaca doa untuk
Nabi Ibrahim. Begitu juga, salah satu hari raya umat Islam adalah hari
raya Idul Adha yang terkait erat dengan kisah perjuangan dan
perjalanan hidup Nabi Ibrahim a.s..
Dari sinilah, kita memahami, bahwa sebaiknya istilah "Abrahamic
Faiths" tidak digunakan. Apalagi, dalam bentuk jamak (plural) yang
menunjukkan bahwa ada banyak agama Ibrahim. Padahal, agama Nabi
Ibrahim hanya satu, yaitu agama Tauhid, yang kemudian dilanjutkan oleh
para Nabi sesudahnya, sampai nabi terakhir, Muhammad saw. Nabiyullah
Ibrahim a.s. begitu gigih dalam memperjuangkan Tauhid, sampai harus
berhadapan dengan keluarganya sendiri dan diusir dari tanah
kelahirannya.
Sebagaimana yang lalu-lalu, kita berulangkali mengimbau, kiranya para
cendekiawan berhati-hati dalam menggunakan istilah. Tanpa menggunakan
istilah-istilah yang aneh-aneh, kita bisa melakukan dialog dengan kaum
Yahudi, Kristen, dan sebagainya. Tidak perlu menjustifikasi hal-hal
yang bertentangan secara tegas dengan konsep-konsep dasar Islam. Dalam
pandangan Islam, perdamaian adalah penting. Tetapi, Tauhid lebih
penting.Karena itulah, Rasulullah saw memilih tidak berdamai dengan paman-
pamannya yang menolak Tauhid dan lebih mengutamakan syirik.
Kita menghormati perbedaan. Kita ingin perdamaian. Kita siap
berdialog.
Tetapi, dalam dialog itu, perspektif dan posisi kita sebagai Muslim
harusnya dinyatakan secara tegas. Justru, dialog itu akan terjadi,
jika masing-masing pihak memiliki posisi yang jelas. Jika tidak, maka
dapat muncul sikap kepura-puraan dan kemunafikan. Wallahu a'lam.
[Jakarta, 9 November 2007/www.hidayatullah.com]Maluf, Luwis (1283 H.1366 H./1867 M.1946 M.),sarjana Arab dan tokoh ilmuwan dalam bidangsebaran am dan kewartawanan pada zamankebangkitan moden.Maluf, Luwis (1283 H.1366 H./1867 M.1946 M.),sarjana Arab dan tokoh ilmuwan dalam bidangsebaran am dan kewartawanan pada zamankebangkitan moden.UMUM

MUHAMMAD FU'AD, 'ABD AL-BAQIMuhammad Fuad, Abd al-Baqi (1299 H. 1388 H./1882 M.1968 M.) ialah tokoh ilmuwanMesir. Dia banyak menghabiskan masa dalammenyusun dan membuat susunan indeks hadith.Dia lahir di Qalyubiyah, Mesir, dan membesar diKaherah serta pernah belajar di beberapa buahsekolah di sana. Abd al-Baqi pernah berkhidmatsebagai penterjemah bahasa Perancis di JabatanPertanian pada sekitar tahun 1905 dan 1933. Diaberhenti menulis disebabkan oleh matanya yangkabur dan menjadi buta sebelum kematiannya.UMUM

ABU ABDULLAH AL-HAKAMAbu Abdullah al-Hakam ( 321 H.405 H./933 M.1015 M.), imam, hafiz dan pengkritik sasteraserta tokoh ilmuwan. Nama penuhnya Muhammadibn Abdullah ibn Muhammad ibn Hamdawayh ibnNaim ibn al-Hakam. Dia ialah guru kepada ahli-ahlihadith seperti Abu Abdullah ibn al-Bayyi, al-Dabbiy,al-Naysaburiy, al-Syafiiyy dan beberapa orangpengarang.UMUM

JURNAL BAHASAJurnal Bahasa, wadah untuk para ilmuwan atau ahli linguistik menguji teori dan mengemukakan hasil kajian, serta memberikan pandangan dan fikiran mereka dalam bidang linguistik untuk dikongsi bersama-sama para penyelidik atau pengkaji yang lain. Jurnal ini diterbitkan oleh Dewan Bahasa dan Pustaka (DBP), Kuala Lumpur. BAHASAPenerbitan

IBN KATHIRIbn Kathir (701 H-774 H/1301 M-1372 M), tokoh ilmuwan Islam.AGAMATokoh

MUHAMMAD AL-GHAZALIMuhammad al-Ghazali (450 H-505 H /1058 M-1111 M), ialah tokoh ilmuwan dan pakar rujuk dalam bidang falsafah.AGAMATokoh

TILMISANIY, AL-SYARIF AL-Tilmisaniy, al-Syarif al- (710771 H / 13101370 M.), ulama fiqh dan usul fiqh bermazhabMaliki yang mendalami ilmu-ilmu wahyu dan ilmuakal. Nama penuhnya ialah Muhammad ibnAhmad ibn Ali al-Alwani al-Syarif al-Tilmisani. Diadibesarkan di Tilmisan dalam sebuah keluargailmuwan dan ternama. Dia mendapat bimbinganserta tunjuk ajar ilmu al-Quran daripada al-SyeikhAbu Zaid ibn Ya`qub dan mempelajari ilmu laindaripada al-Qadhi Abu Abdullah ibn Hadiyah al-Qursyi, Abdullah al-Mujasi dan al-Qadhi al-Tamimi.UMUM

SKOLASTISISMESkolastisisme ialah sistem falsafah yangmenekankan penggunaan taakulan dalammenerokai persoalan falsafah dan teologi.Kumpulan sarjana khususnya cuba membuktikankebenaran doktrin Kristian. Mereka juga cubamenyelesaikan pendapat yang bertentangandalam teologi Kristian. Skolastisisme mempunyaipengaruh yang amat kuat dari tahun 1000-anhingga tahun 1400-an, terutama pada tahun 1200-an. Kebanyakan para ilmuwan mengajar di sekolahdan di universiti di barat Eropah.UMUM

ISMAIL AL-FARUQIIsmail al-Faruqi, (19211986), ilmuwan Islam.AGAMATokoh

DERMACIPTA DEWANDERMACIPTA DEWAN, bantuan kewangan yang diberikan oleh Dewan Bahasa dan Pustaka (DBP) untuk menggalakkan penciptaan karya asli dalam bahasa Melayu. Dermacipta Dewan ini diwujudkan pada 6 Disember 1980, untuk membolehkan para penulis, ilmuwan, budayawan, sasterawan, dan golongan profesional menghasilkan karya asli dalam bentuk buku, terutamanya karya ilmu pengetahuan yang dapat memberikan sumbangan besar kepada pemikiran masyarakat umum. Karya kreatif yang tinggi mutunya, dan memerlukan bantuan kewangan untuk membuat penyelidikan juga dipertimbangkan.

Dr. Ismailal-Faruqiattempted to articulate an Islamic worldview by fortifying it with rational and scientific arguments. In the latter part of his career, he became more and more concerned withthe spiritualaspects of Islam. He advocated a radical Islamization of new knowledge. He recognized that the crisis of the modern world was the crisis of knowledge. And this crisis, al-Faruqi thought, could only be cured via a new synthesis of all knowledge in an Islamic epistemological framework. The Islamization of Knowledge project, as it was later know, sought to arouse Muslims to become active participants in intellectual life and contribute to it from an Islamic perspective.Summarizing the approach ofIsmail al-Faruqi, Ibrahim Kalin wrote inGod, Life and the Cosmos(Ashgate, 2002 p. 60-61):Ismail [al-]Faruqis work known under the rubric of Islamization of knowledge is a good example of how the idea of method or methodology (manhajandmanhajiyyah, the Arabic equivalents of method and methodology, which are the most popular words of the proponents of this view) can obscure deeper philosophical issues involved in the current discussions of science. Even though [al-]Faruqis project was proposed to Islamize the existing forms of knowledge imported from the West, his focus was exclusively on the humanities, leaving scientific knowledge virtually untouched. This wasprobablydue to his conviction that the body of knowledge generated by modernnatural sciencesis neutral and as such requires no special attention.Thus, [al-]Faruqis work and that of [International Institute of Islamic Thought] IIIT after his death concentrated on thesocial sciencesandeducation. This had two important consequences. First, [al-]Faruqis important work on Islamization provided his followers with a framework in which knowledge (ìlm) came to be equated with social disciplines, thus ending up in a kind of sociologism. The prototype of [al-]Faruqis project is, we may say, the modern social scientist entrusted as arbiter of the traditionalÀlim. Second, the exclusion of modern scientific knowledge from the scope of Islamization has led to negligent attitudes, to say the least, toward the secularizing effect of the modern scientific world view. This leaves the Muslim social scientists, the ideal-types of the Islamization program, with no clue as to how to deal with the questions that modern scientific knowledge poses. Furthermore, to take the philosophical foundations of modern,natural sciencesfor granted is tantamount to reinforcing the dichotomy between the natural and human sciences, a dichotomy whose consequences continue to pose serious challenges to the validity of the forms of knowledge outside the domain of modernphysical sciences.Dr. Ismail al-Faruqis approach to Islamization of KnowledgeIsmail al-Faruqi (1921-1986)Ismail al-Faruqi was born in 1921 in Jaffa, Palestine. He first studied in Arabic in the local mosque, and then in French in a convent school. At the age of twenty-four, he became governor of Galilee. When the state of Israel was formed, he moved to Lebanon where he studied at the American University of Beirut, and later did his Masters degree at Harvard, and his Ph.D. in Western philosophy at Indiana University, Bloomington. He spent several years at Al-Azhar University in Cairo, taught at several universities in North America, including McGill University in Montreal, and became widely recognized as an authority on Islam and comparative religion.He was professor of religion at Temple University, where he founded and chaired the Islamic Studies program.He and his wife, Lamya, were murdered in their home on May 27, 1986.Faruqi attempted to articulate an Islamic worldview by fortifying it with rational and scientific arguments. In the latter part of his career, he became more and more concerned with the spiritual aspects of Islam. He advocated a radical Islamization of new knowledge. He recognized that the crisis of the modern world was the crisis of knowledge. And this crisis, al-Faruqi thought, could only be cured via a new synthesis of all knowledge in an Islamic epistemological framework. The Islamization of Knowledge project sought to arouse Muslims to become active participants in intellectual life and contribute to it from an Islamic perspective. But for unknown reasons, al-Faruqi and the institute his thought inspired, left natural sciences out of his program. Thus his views only apply to social sciences.Summarizing the approach of Ismail al-Faruqi, Ibrahim Kalin wrote inGod, Life and the Cosmos(Ashgate, 2002 p. 60-61):Ismail [al-]Faruqis work known under the rubric of Islamization of knowledge is a good example of how the idea of method or methodology (manhaj and manhajiyyah, the Arabic equivalents of method and methodology, which are the most popular words of the proponents of this view) can obscure deeper philosophical issues involved in the current discussions of science. Even though [al-]Faruqis project was proposed to Islamize the existing forms of knowledge imported from the West, his focus was exclusively on the humanities, leaving scientific knowledge virtually untouched. This was probably due to his conviction that the body of knowledge generated by modern natural sciences is neutral and as such requires no special attention. Thus, [al-]Faruqis work and that of [International Institute of Islamic Thought] IIIT after his death concentrated on the social sciences and education. This had two important consequences. First, [al-]Faruqis important work on Islamization provided his followers with a framework in which knowledge (ìlm) came to be equated with social disciplines, thus ending up in a kind of sociologism. The prototype of [al] Faruqis project is, we may say, the modern social scientist entrusted as arbiter of the traditionalÀlim. Second, the exclusion of modern scientific knowledge from the scope of Islamization has led to negligent attitudes, to say the least, toward the secularizing effect of the modern scientific worldview. This leaves the Muslim social scientists, the ideal-types of the Islamization program, with no clue as to how to deal with the questions that modern scientific knowledge poses. Furthermore, to take the philosophical foundations of modern, natural sciences for granted is tantamount to reinforcing the dichotomy between the natural and human sciences, a dichotomy whose consequences continue to pose serious challenges to the validity of the forms of knowledge outside the domain of modern physical sciences.THE SCHOLAR'S PEN IS MIGHTIER THAN THE ASSASSIN'S BLADES Parvez ManzoorThe Faruqis are dead, brutally murdered in their home. The brilliant scholar of Islam and his gifted spouse are both gone, snatched by the icy hand of death. The valiant knight and his lady have fallen, slain not in combat but in ambush. The sneaky blade of a barbarian has smitten them, earning not glory but eternal damnation. The ink of the scholar has mingled with the blood of the martyr, triumphing over both hatred and ignorance. Peace has finally come to the Palestinian expatriate, ending the agony and ignominy of exile. Only the grief of a bereavedUmmacontinues.In mourning the departure of the Faruqis, the eye weeps, the heart cries but the mind searches for answers. Was this merely a wanton act of a senseless killer or the planned deed of a fanatical group? Was the tragedy caused by the external or the internal enemies of Islamic faith? Was the scholarly couple liquidated by the Assassination Squad of the Chosen or was the Holy Revenge its ultimate rationale? Alas, within the lonely and unfriendly fortress where the Muslim thinker moves, looking across his shoulders for pious rage from within and the crusading fury from without, any of the above votaries of violence and fanaticism could have answered this roll call of infamy.If it was a meaningless fit of Rambo-mania, the shadow falls on the sick nation which thrives on mindless violence at home and planned terror abroad. If the blood trail of this ritual slaughter trickles down to the occupants of the Holy Land or to the Temple of the Anointed One, let the world know, justice will be exacted according to the Law of Deuteronomy. If the hand of the Puritans of True Faith has struck the innocent couple, the nation of Islam will bow down its head in sorrow and shame but it will certainly amputate that hand. It will also reaffirm its historic resolve to weed out all the seeds ofKharijitemania from among its midst. The scholars of Islam cannot be expected to trade places with the sacrificial lambs of atonement.Alas, even the scholar is increasingly becoming a target of the political assassin. No longer is it the ruler or the despot who alone may live under the shadow of the psychopath or the fanatic. Men of learning too have become political prizes today. True enough, the scholar as the object of kidnap and ransom has long been known to history. Nonetheless, the systematic liquidation of scholars 'for reasons of state' is a hallowed stratagem of our times. If ideas cannot be out-shouted, their progenitors must be eliminated, has become enshrined as a maxim of statecraft in our age of 'free information flow'!The political uses of men of learning, if anything, are likely to become more brutal with time. In the coming political battle between contending civilizations, men of ideas will become more desirable as pawns on the chessboard of ideology and global hegemony than all the oil in the Arabian sands. The enemies of the faith of Islam, traditional establishments within as well as historical foes without, have been rudely awakened by the challenges of Islamic ideals. For them, the dissemination of these, emancipatory, ideas of Islam has to cease. Even the civilisation that professes the right of free expression as sacrosanct, thus, will show no compunction in silencing those whose ideas cannot be outdebated. The changing times demand that Muslims not only cherish their scholars but protect them as well. The scholars of Islam deserve both freedom and security if they are to discharge satisfactorily their sacred trust to theUmma.Ideas are sharper than swords, the world has always known. Violence kills but does not triumph, also belongs to the timeless insight of man's collective wisdom. Not only is the ink of the scholar more sacred than the blood of the martyr, as claimed by the Islamic tradition, but the idea of civilisation, culture and learning, so nobly personified by the Faruqis, is mightier than all the daemons of fanaticism and revenge. When it cuts, it reaches the very heart of things. And it kills not but heals. It is the idea of Islam.The world needs more of the Faruqis and less of the Rambos because ideas are sharper than all the bullets and blades of destruction and no knife in the world can silence a man of ideas.Originally published inMuslim Journal(Chicago) Vol. 13, No. 33, June 10, 1988, p. 6.

Angkatan Belia Islam Malaysia (ABIM)Joseph LiowIntroductionAngkatan Belia Islam Malaysia, or Malaysian Islamic Youth Movement (ABIM), was formed on 6 August 1971 by the Faculty of Islamic Studies, Universiti Kebangsaan Malaysia (National University of Malaysia). It held its first Muktamar (annual general meeting) in 1972. The movement was initially characterized by efforts to coordinate intensify Muslim youth activism, and its outreach focused primarily on educational activities. In the 1980s, ABIM began developing several vehicles for both missionary and economic outreach, including primary and secondary schools. Overseas activism became a feature of ABIMs outreach in the 1990s as the organization involved itself in mission and humanitarian work in countries such as Bosnia-Herzegovina, Afghanistan, and Pakistan. Several former leaders of ABIM are now prominent politicians in Malaysia, including former Deputy Prime Minister and current Parti Keadilan Rakyat (PKR) leader Anwar Ibrahim, and Parti Islam Se-Malaysias (PAS) president Abdul Hadi Awang. As a youth organization that was established in the early 1970s at the height of the global Islamic resurgence, ABIM was very much a product of its time. Against the backdrop of a staunchly secular government and an increasingly nationalist Islamist opposition political party (PAS), ABIM sought to fill a gap by providing an avenue for the expression of Islamic ideals among Malaysias Muslim majority community. ABIM managed to enhance its religious legitimacy and gain international recognition by maintaining excellent relations with Islamic countries of both Sunni and Shiite persuasion (seeInternational Relations). Domestically, they became one of the more significant religious pressure groups, and their popularity among grassroots and tertiary education institutions meant that their members and leaders were also courted by the main Malay-Muslim political parties, United Malays National Organization (UMNO) and PAS. ABIMs membership has grown steadily over the years. At its formation, it had a few hundred members. From there it grew to seven thousand in 1972, thirty-five thousand in 1980, and sixty thousand in 2001. Although ABIM enjoys support from urban Malays and Malay students in tertiary education institutions in Malaysia and abroad, its influence is considerably weaker among rural Malays.General OverviewsThere have been very few detailed studies that have focused exclusively on ABIM.Monutty 1990a doctoral dissertationremains by far the most comprehensive scholarly treatment of this organization, certainly in the English language, focusing on its origins and impact among Malay-Muslims. Malay scholarship of ABIM is a shade better in terms of quantity, with a major study produced inTahir 1993, which focuses attention on the role of ex-ABIM president Anwar Ibrahim and the splits within the organization that resulted from his departure to join the main Malay-Muslim political party in Malaysia, United Malays National Organization (UMNO). This book also details the political choices and careers of Anwars ABIM contemporaries such as Abdul Hadi Awang and Fadzil Noor, both of whom joined the opposition Islamist party, Islamist opposition political party (PAS), and rose to become presidents in the party. For the most part, scholarship on ABIM takes the form of sections and chapters in articles and book chapters on the broader theme of Islamic civil society and NGO activism in Malaysia. Such works includeHussein 1998, which explores the transformation of ABIM from an overt Malay-Muslim pressure group under Anwar to the welfare and humanitarian organization that it was in the 1990s. Pithy overviews of ABIM are also available inJomo and Cheek 1992,Salleh 1998, andHassan 2003. Many of these works establish the point that central to the rise of ABIM was the emergence of an Islamic segment within the Malay middle-class by the mid-1970s, which included tertiary education students. ABIM positioned itself as a movement of the young, educated, Muslim middle class in order to leverage on (as well as facilitate) social activism and mobilization among this segment of the community. A further recurring theme in many studies on ABIM is the role of Anwar Ibrahim, former ABIM president and former Malaysian deputy prime minister. Most scholars of ABIM also point to the fact that the leadership provided by Anwar Ibrahim was crucial to establishing the organization as a major entity on the Malaysian civil society and political scene.Funston, Neil J. The Politics of Islamic Reassertion: Malaysia. InReadings on Islam in Southeast Asia. Edited by Ibrahim, Ahmad, Sharon Siddique, and Yasmin Hussain, 171179. Singapore: Institute of Southeast Asian Studies, 1985.E-mail Citation A dated but useful snapshot of the rise of Islamic civil society movements in Malaysia, which also captures the origins of ABIM.

Hassan, Saliha. Islamic Non-Governmental Organisations. InSocial Movements in Malaysia: From Moral Communities to NGOs. Edited by Meredith L. Weiss and Saliha Hassan, 97114. London: RoutledgeCurzon, 2003.DOI:10.4324/9780203220498E-mail Citation This chapter contains sections on thedakwahmovement and ABIM. It highlights the connection between the two and looks at ABIMs early confrontational politics as well as its opposition to Malaysias corporate subculture.

Hussein, Syed Ahmed.Muslim Politics in Malaysia: Origins and Evolution of Competing Traditions in Malaysian Islam. FGD Occasional Paper No. 15. Braamfontein, South Africa: Foundation for Global Dialogue, 1998E-mail Citation A survey of major Islamic civil society organizations and political parties in Malaysia which focuses on their intellectual traditions.

Jomo, K.S., and Ahmad Shabery Cheek. Malaysias Islamic Movements. InFragmented Vision: Culture and Politics in Contemporary Malaysia. Edited by Joel S. Kahn and Francis Loh Kok Wah, 79105. Honolulu: University of Hawaii Press, 1992.E-mail Citation A concise chapter that contains a section on ABIM up until Anwars departure detailing its origins, close working relationship with PAS in the 1970s, the downturn in this relationship in the 1980s, and ABIMs eventual decline starting in the mid-1980s.

Monutty, Mohammad Nor. Perception of Social Change in Contemporary Malaysia: A Critical Analysis of ABIMs Role and Its Impact among Muslim Youth. PhD diss., Temple University, 1990.E-mail Citation The most comprehensive study of ABIM to date. Authored by one of its former presidents, it remains the key point of reference for scholars working on ABIM.

Salleh, Muhammad Syukri. Recent Trends in Islamic Revivalism in Malaysia. Paper presented at the Second International Conference of the European Association for Southeast Asian Studies (EUROSEAS), Hamburg, Germany, 36 September 1998.E-mail Citation This paper details the Malaysian governments handling of Islamic revivalism that led to the deradicalization of Islamic movements like ABIM but nevertheless also gave rise to the Islamization race.

Tahir, Mohd Anuar.Pendirian Politik ABIM. Petaling Jaya, Malaysia: Angkatan Belia Islam Malaysia, 1993.E-mail Citation A useful Malay-language book on the development of ABIM and its political positions on a range of social and political issues since their establishment to the early 1990s. (Title translation: ABIMs political stand.)

al-SunnahAlternate Title: / . .Author:Khallal, Ahmad ibn Muhammad, d. 923.Publication:al-Qahirah : Dar al-Faruq al-Hadithah lil-Tibaàh wa-al-Nashr, 2011.Library:P12-Pengajian Islam/Islamic Studies LibraryTitle:Seni tauhid : esensi dan ekspresi estetika IslamPersonal Author:al-Faruqi, Ismail R., 1921-1986Local LC Call No.:N6260 FarPublication:Yogyakarta : Yayasan Bentang Budaya, 1999.Physical Description:xii, 274 p. : ill. ; 21 cm.General Note:"Diterjemahkan dari bagian akhir karya monumental al-Faruqi, The Cultural Atlas of Islam (Peta Kebudayaan Islam) -- p. vii.Subject Term:Art, Islamic.Islam and art.Islamic civilizationTitle:Pengalaman keagamaan dalam Islam / [alih bahasa, Alef Theria Wasim]Personal Author:al-Faruqi, Ismail R., 1921-1986Local LC Call No.:BP165 FarPublication:Yogyakarta : Pusat Latihan, Penelitian dan Pengembangan Masyarakat, [1985]Physical Description:vi, 37p. ; 18cmGeneral Note:PPZ.Translation of : The essence of religious experience in IslamTitle:Islamization of knowledge : the problem, principles and the workplan: a follow-up report on seminar on 'Islamization of Knowledge'Islamabad)Local LC Call No.:LC109 ISMPublication:Islamabad, Pakistan : National Hijra Centenary Committee of Pakistan, 1982Physical Description:xiii, 78p. ; 22cmCorporate Subject:Islamization of knowledge (1982 : Islamabad)Subject Term:Islamic education.Knowledge, Theory of (Islam)Added Title:Islamization of knowledgeInstitut Terjemahan & Buku Malaysia (ITBM), a government-linked company incorporated under the Ministry of Finance and administered by the Ministry of Education, invites dynamic individuals to apply for the following positions :- Al-tawhid:kesannya terhadap pemikiran dan kehidupan Ismail R. Al-Faruqiinternational Institute of Islamic Thought, 2000 -Faith (Islam)-272 pages

Pemikiran Islam Al-Faruqi:kumpulan kertas kerja Al-Faruqi

Ismail R. Al-Faruqi,Lois Ibsen Al Faruqia dan Pustaka, 1988 -Islam-90 pagesIsmail R. Al-Faruqi,Lois Ibsen Al Faruqi0ReviewsDewan Bahasa dan Pustaka, 1988 -Islam-90 pages

TitleTauhid

AuthorIsmail Raji Al-Faruqi

PublisherPustaka.

Length278 pages

Al-tauhid : kesannya terhadap pemikiran dan kehidupanBatu Caves : Thinker's Library, 2000 Title:Islamic thought and culture : papers presented to the Islamic Group of American Academy of ReligionPublication:[Brentwood, Md.] : International Institute of Islamic Thought, 1982.Physical Description:121 p. ; 22 cm.General Note:AIUM.Subject Term:Islam.Culture.Added Author:American Academy of Religion. Islamic Studies Group.Added Corporate Author:American Academy of Religion. Islamic Studies Group.Title:Essays in Islamic and comparative studies : papers presented to the Islamic Studies Group of American Academy of ReligionLocal LC Call No.:BP50 EssPublication:Brentwood, Md. : International Institute of Islamic Thought, 1982.Physical Description:120 p. ; 22 cm.General Note:AIUM.Local Note:Missing item replaced with a826616 A515056804 - ISIJ 13/04/12.Subject Term:Islam.Title:Rights of non-muslims under Islam : social and cultural aspects.Personal Author:al-Faruqi, Ismail R., 1921-1986Local Law LC Call No:BP173.65 FarPublication:Kuala Lumpur : Jabatan Agama Islam, Selangor, 197?.Physical Description:9 p. ; 27 cm.General Note:PUUR.Subject Term:Title:On Arabism.Personal Author:al-Faruqi, Ismail R., 1921-1986Local LC Call No.:DS39 FarPublication:Amsterdam : Djambatan, 1962-Physical Description:v. ; 24 cm.Contents:Contents: v. 1. Urubah and religion.Subject Term:Panarabism.Islam and politics.Added Title:Urubah and religion.Siyaghat al-ùlum al-ijtimaìyah, siyaghah IslamiyahAlternate Title: : / . [] : 1989.Author:al-Faruqi, Ismail R., 1921-1986.Publication:[al-Riyad] : al-Ma`had al-Àlami lil-Fikr al-Islami, 1989.Library:P12-Pengajian Islam/Islamic Studies LibraryTrialogue of Abrahamic faiths : papers presented to the Islamic Studies Group of American Academy of ReligionAuthor:al-Faruqi, Ismail R., 1921-1986.Publication:Alexandria, Va., U.S.A. : Al Sa'dawi Publications, 1991.Edition:3rd ed.Library:P12-Pengajian Islam/Islamic Studies LibraryMasood Rashid.

Added Author:

Islamic religious practice

Islam -- Customs and practices

Subject Term:

Terjemahan dari "Islamic thought and culture", edisi pertama 1982 diedit oleh Ismail R Al-Faruqi

General Note:

KL : DBP, 1990

Publication Information:

Isma'il R Al Faruqi.

Personal Author:

9789836214096

ISBN:

Masood Rashid.


Author:

Fikiran dan budaya Islam / Ismail R Al-Faruqi, penterjemah Masood Rashid

Title:

: Institut Terjemahan Negara malaysia Kunjungan dan Perbincangan Bersama Profesor Ulung Tan Sri Dr. Kamal Hassan dari ISTAC, UIAM.ITBM telah menerima kunjungan Prof. Tan Sri Dr. Kamal Hassan dan Puan Norjannah Hassan untuk membincangkan perjanjianpenerbitan bukuScience from the Worldview of the Qur'an: An Introduction. Perbincangan ini diketuai sendiri oleh Pengarah Urusan ITBM, En. Mohd Khair Ngadiron.
Kesempatan ini juga diberikan kepada alumni UIAM yang sedang berkhidmat dengan ITBM untuk beramah mesra bersamaProf. Tan Sri Dr. Kamal Hassan.Islamic religious practice

Islam -- Customs and practices

Subject Term:

Terjemahan dari "Islamic thought and culture", edisi pertama 1982 diedit oleh Ismail R Al-Faruqi

General Note:

KL : DBP, 1990

Publication Information:


Personal Author:

9789836214096

ISBN:

Masood Rashid.


Author:


Title:


Author:


Masood Rashid.

Terjemahan dari "Islamic thought and culture", edisi pertama 1982 diedit oleh Ismail R Al-Faruqi Fikiran Dan Budaya Islam.Tajuk: Fikiran Dan Budaya Islam.Penulis: Ismail al-Faruqi.Penerbit: Dewan Bahasa Dan Pustaka.

Kandungan

Penghargaan

Pengenalan: Kumpulan Kajian Islam, Akademi Agama Amerika (1973-1981)> Ismail Raji al-Faruqi

Cabutan Daripada Rancangan Sembilan Tahun

Bab 1. Shahidah> Muzzammil Siddiqi

Bab 2. Islam Dan Undang-Undang> Ara al Din Kharriifah

Bab 3. Ibadat Haji Di Makkah> Victor Danner

Bab 4. Syariah: Tentang Muzik Dan Ahli Muzik> Lois Lamycri

Bab 5. Ibn Taymiyyah Dan Perang Salib: Suatu Penyiasatan> Victor E. Mak lairi

Bab 6. Mengenai Pendapat al-Maturidi Tentang Tindakan Manusia> Meric Pessagno

Bab 7. Apa yang Islam Dalam Kesusasteraan Islam?> Muhammad A. Hamdan

Bab 8. Pejuang Perang Salib Dalam Memoir Uskmah Ibn Munqidh> Muhammad Khalifah Ahmad

Bab 9. Sumbangan Islam Kepada Sejarah> Michael Mazzaoui

Bab 10. Insan Kamil Menurut Pemikiran al Jilli> Victor Danner

Bab 11. Dator Formarum: Ibn Rushd, Levi Ben Gerson And Moses Ben Joshua Of Narbonne> Helen GoldsteinSejarah Hadith: Pengaruh Dari Tokoh-Tokoh Utama Dalam HadithTajuk: Sejarah Hadis: Pengaruh Dari Tokoh-Tokoh Utama Dalam Hadith.Penulis: Muhammad Hasby Siddiqie.Penerbit: al-Shafa.

Kandungan.

Bahagian 1. Tahap-Tahap Perkembangan Hadith.

Pengenalan
Pendahuluan.
- Pengertian Sejarah Hadith.
- Tahap-Tahap Perkembangan Hadith.

Bab 1. Hadis Di Masa Rasul s.a.w.1. Usaha Para Sahabat Dalam menghafal hadith Dan Mengembangkannya
2. Majlis Nabi Merupakan Majlis Ilmiah
3. Bagaimana Para Sahabat Menerima hadith Dari Nabi s.a.w.?
4. Usaha-Usaha Wanita Shahabiyah Dalam Mengembangkan Hadith.
5. Kedudukan Ummahatul Muminin Dalam Mengembangkan Hadith.
6. Pengaruh Para Petugas Yang Dikirim Ke Daerah-Daerah Serta Pengaruh Utusan-Utusan Yang Datang kepada Rasul s.a.w
7. Haji Wada Dan Pengaruhnya Terhadap Perkembangan Hadith.

Bab 2. Hadis Di Masa Khulafa Rasyidin (11H-40H)1. Keadaan politik negara di zaman Khulafa Rasyidin
2. Jalan yang ditempuh para sahabat dalam meriwayatkan hadis
3. Subahat-Subahat Yang dihadapkan Kepada Jalan-Jalan Yang Ditempuh Sahabat Di Dalam menyampaikan Hadith Dan Mengamalkannya.
4. Para Sahabat Memegangi Hadith-Hadith Ahad.

Bab 3. Hadith Sesudah Berakhir Zaman Khulafa Rasyidin Hingga Akhir Abad Pertama.1. Keadaan Politik Dlan Timbulnya Parti-Parti.
2. Khawarij Dan Pendapat Mereka Tentang Khalifah.
3. Fiqah orang Khawarij.
4. Khawarij Dan Pemalsuan Hadis
5. Syiah Dan Akidah-Akidahnya.
6. Pengaruh Syiah Dalam Perkembangan Hadith.
7. Kebohongan-Kebohongan Hukum Syiah.
8. Pengaruh Yang Timbal-Balik.
9. Aktiviti Sahabat Dan Tabiin Dalam Mengumpulkan Hadith, Meriwayatkannya Dlan Menentang Orang-Orang Yang Mengembangkan Hadith Palsu.
10. Lembaga Hadith Dan Pengembang Pengembangnya Di Pelbagai Kota Islam
11. Lawatan Para Ulama Mencari Hadith
12. Lawatan Untuk Menyemak Hadith
13. Pengaruh Lawatan Terhadap Tersebarnya Riwayat Hadith Dan Sanadnya.
14. Pendusta-Pendusta Yang Membuat Hadith Palsu.
15. Penulisan Hadith
16. Apakah Hadith Juga Ditulis Di Msa Rasul?
17. Penulisan Hadith Sesudah Zaman Rasulullah.

Bab 4. Hadith Dalam Abad Kedua Hijrah.1. Pembukuan Hadith Dan Kitab-Kitab Yang Termasyhur Dalam Abad Kedua Hijrah
2. AI-Muwaththa Semasyhur-Masyhur Kitab Abad Kedua.
3. Perkembangan Hadith Palsu.
4. Usaha-Usaha Untuk Menumpas Gerakan Pemalsu Hadith.

Bab 5. Hadis Dalam Abad Krdua Hijtah1. Pertentangan fahaman antara mutakallimin dengan ahli hadis dun pengaruh-pengaruhnya
2. Ahli kalam merendahkan ahli hadis
3. Kesan yang tak baik yang kembali kepada ahli hadith lantaran pertentangan fahaman
4. Kesungguhan pengikut-pengikut hawa nafsu dalam membuat hadis palsu.
5. Pengaruh fanatik kebangsaan dalam membuat hadis palsu.
6. Pengaruh syuubiyah dalam perkembangan hadith palsu.
7. Pengaruh kezindikan Dalam memalsukan hadith.
8. Usaha-usaha Bani Abbas untuk Mnumpas Kaum Zindiq.

9. Pembukuan hadith Dalam Zaman Ketiga Dan jalan-jalan yang ditempuh oleh para ulama dalam menyusun Kitab-Kitab Hadis
10. Kitab-Kitab Yang Masyhur Yang Disusun Dalam Zaman Kelima.

Bab 6. Masa Penelitian, Penerbitan Dan Pengumpulan Hadith-Hadith Yang Khusus (400 H. - 65 6 H.)1. Keadaan politik dalam zaman keenam (400 - 656 H.)
2. Hadis dalam abad IV hijrah
3. Hadis sesudah abad IV hingga tahun 656 H
4. Menyusun kitab-kitab Athraf
5. Ulama-ulama terkenal dalam zaman

Bab 7. Masa Pensyarahan, Pengimpulan Hadis Yang Umum, Pentakhrijan Dan Pembahasan Hadis Tambahan (656 H. sampai sekarang)
1. Keadaan politik dalam zaman VII Hijrah
2. Jalan yang ditempuh para ulama untuk meriwayatkan hadis dalam zaman ketujuh
3. Perhatian para muslimin terhadap hadis di pelbagai negeri
4. Gerakan ilmiah di Saudi Arabia

5. Jalan yang ditempuh para ulama dalam menyusun kitab-kitab hadith Dalam Zaman Ke Tujuh
6. Kitab-kitab sarah hadis hasil karya ulama-ulama zaman Ke Tujuh

Bahagian 2: Sejarah Tokoh-Tokoh Hadis.

Bab 1. Sejarah Ringkas Beberapa Tokoh Hadis Sahabat..1. Tarif Sahabi.
2. Jalan mengetahui sahabat.
3. Sebab-sebab berlebih berkurang para sahabat dalam meriwayatkan hadis.
4. Sahabat-sahabat yang paling banyak meriwayatkan hadis.
5. Bilangan para sahabat.
6. Nama-nama tokoh hadis.

Bab 2. Perawi-Perawi Hadith Tabiin.1. Takrif Tabiin.
2. Perawi-Perawi Hadith.

Bab 3. Riwayat Ringkas Dari Tokoh-Tokoh Hadith Tabiin.1. lbnu Syihab az-Zuhri.
2. lkrimah Mau la Ibnu Abbas.
3. Umar ibnu Abdul Aziz.
4. Kabul Mbar.
5. Wahab ibn Munabbih.
6. Said ibnul Musayyab.
7. Urwah ibnuz Zubair.
8. Nafi Mau la ibnu Umar.
9. Ubaidullah ibn Abdul lah ibn Utbah.
10. Salim ibn Abdul lah ibn Umar.
11. Asi-Syabi.
12. Ibrahim an-Nakhai.
13. Alqamah.

Bab 4. Riwayat Ringkas Dari Tokoh-Tokoh Hadith Abad Ke 2H (Tabiit Tabiin)1. Malik ibn Anas.
2. Yahya ibn Said al-Qaththan.
3. Wakie ibn al-Jarrah.
4. Sufian ats-Tsaury.
5. Sufian ibn Uyainah.
6. Syubah ibn al-Hajjaj.
7. Abdur Rahman ibn Mandi.
8. Al-Auzai.
9 Al-Laits.
10. Asy-Syafie.

Bab 5. Riwayat Ringkas Dari Tokoh-Tokoh Hadith Zaman Ke-5.1 Ali ibn al-Madiny.
2. Yahya ibn Main.
3. Abu Bakar ibn Abi Syaibah.
4. Abu Zurah ar-Razi.
5. Abu Hatim ar-Razy.
6. Ibnu Jarir ath-Thabary.
7. Ibnu Khuzaimah.
8. Muhammad ibn Saad.
9. !shag ibn-Rahawaih.
10. Ahmad ibn Hambal.
11. Al-Bukhari.
12. Muslim ibn al-Hajjaj.
13. An-Nasaie.
14. Abu Daud.
15. At-Tirmidzi.
16. lbnu Majah.
17. Ibnu Qutaibah.

Bab 6. Riwayat Ringkas Dari Tokoh-Tokoh Hadith Zaman Ke-6.1. AI-Hakim.
2. Ad-Daraquthny.
3. Ibnu Hibban.
4. Ath-Thabarani.
5. Oasim ibn Ashbagh.
6. Ibnu Sakan.
7. Ath-Thahawi.Historical atlas of the religions of the worldAuthor:Sopher, David E. (David Edward)Local LC Call No.:BL80.2 FarPublication:New York : Macmillan Pub. Co., 1974.Library:P01-Utama/Main Library, P12-Pengajian Islam/Islamic Studies LibraryOur beginning in wisdomAuthor:al-Ghazali, Muhammad, 1917-Local LC Call No.:BP64 E3GhaPublication:Washington : American Council of Learned Societies, 1953.Library:P12-Pengajian Islam/Islamic Studies LibraryTitle:Dakwah Islam dan missi Kristian : sebuah dialog internasionalPersonal Author:Ahmad, Khurshid.Publication:Bandung : Risalah, 1984.Physical Description:176 p. ; 18 cm.General Note:AIUM.Subject Term:Title:Kesenian IslamKeindahan dalam kesenian Islam.Prinsip Islam dan seni tampak.ISBN:9789836213082Local LC Call No.:BP89 KesPublication:Kuala Lumpur : Dewan Bahasa dan Pustaka, 1990.Physical Description:xvi, 106 p. ; 21 cm.General Note:ppz.AIUM.Contents:Tauhid dan seni persuratan / Ismail al-Faruqi -- Prinsip Islam dan seni tampak : satu kajian kes dari Malaysia / Lois Lamya' al-Faruqi -- Tiga penyair Nusantara : Yahya M.S., Noor Hidayat dan Marhan / Mana Sikana -- Keindahan dalam kesenian Islam / Shafie Abu Bakar.Title:Isma'il al-Faruqi : warisan zaman yang abadiPersonal Author:Qureshi, M. Tariq.ISBN:9789836200037Local LC Call No.:BP80 F2QurPublication:Kuala Lumpur : Dewan Bahasa dan Pustaka, 1988.Physical Description:xii, 32 p. ; 22 cm.General Note:AIUMPPZ.Second printing 1991.Judul asli : Isma'il al-Faruqi : an enduring legacy.Personal Subject:al-Faruqi, Ismail R., 1921-1986Subject Term:Muslims -- Biography.Trialogue of the Abrahamic faiths : papers presented to the Islamic Studies Group of American Academy of ReligionAuthor:Al-Faruqi, Ismail R., 1921-1986.Local LC Call No.:BP172 TriPublication:Beltsville, Md. : Amana Publications, 1995.Edition:4th ed.Library:P01-Utama/Main Librarysmaìl al-Faruqi : an enduring legacyAuthor:Quraishi, M. Tariq.Local LC Call No.:BP80 F2QurPublication:Plainfield, Indiana : Muslim Students Association of the United States and Canada, 1986.Library:P03-Peringatan Za'ba /Za'ba Memorial Library, P12-Pengajian Islam/Islamic Studies LibraryThe growth of Islamic thought in North America : focus on Isma'il Raji al FaruqiAuthor:Shafiq, Muhammad, Dr.Publication:Brentwood, Md. : Amana Publications, 1994.Library:P12-Pengajian Islam/Islamic Studies LibraryMohd Syazreen Abdullah is a final year student at the University of Yarmouk, Jordan in the field of Theology. He is active in students leadership at Yarmouk University and involved in philosophical and political discourses. He is a crew member of Universiti Terbuka Anak Muda

Open University for the Youths, a platform for intellectual discourses among university students. - See more at: http://irfront.net/about-irf/people-at-irf/#sthash.q1G0A1PP.dpuf Marwan Bukhari earned his diploma in Syariah and tahfiz studies from Darul Quran in 2011, after which he began his bachelors in Syariah with emphasis on the principles of jurisprudence at Yarmouk University, Jordan where he currently resides. He has been an active member of various student organizations throughout his academic career, including the youth wing of Malaysias Association of Ulamas. - See more at: http://irfront.net/about-irf/people-at-irf/#sthash.q1G0A1PP.dpuf OVERVIEW:

Print ISSN: 0128-4878
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Aliyu Mukhtar Katsina
Phone: +603-61965031
Email:[email protected] Discourse is a multi-disciplinary, flagship journal of the International Islamic University Malaysia. First published in 1993, it is dedicated to the scholarly study of all aspects of Islam and the Muslim world. Particular attention is paid to works dealing with history, geography, political science, economics, education, psychology, sociology, law, literature, religion, philosophy, international relations, environmental and developmental issues. The journal is international in its range and coverage. It is intended to be a forum for scholarly dialogue and communication on issues related to Islam and the Muslim world.EDITORIAL INFORMATION:Editor-in-ChiefProf Abdul Rashid MotenEditorial BoardEditorDr Abdul Kabir Hussain Solihu, International Islamic University Malaysia, Malaysia
Book Review Editor

Assoc Prof Dr. Ishtiaq Hossain, International Islamic University Malaysia, Malaysia
Associate Editor

Assoc. Prof. Saodah Wok, International Islamic University Malaysia, Malaysia
Editorial Board

Professor Ahmed Akgunduz, Islamic University Rotterdam, Netherlands

Zafar Afaq Ansari, United States

Daniel J. Christie, Ohio State University, United States

Dr. Mohamed El-Tahir El-Mesawi, International Islamic University Malaysia, Malaysia

Prof. Mohamed Aslam Haneef, International Islamic University Malaysia, Malaysia

Prof Mohd. Kamal Hassan, International Islamic University Malaysia, Malaysia

Hassan A. Ibrahim, International Islamic University Malaysia, Malaysia

Hussin Mutalib, National University of Singapore, Singapore

Chandra Muzaffar, Science University of Malaysia, Malaysia

Hazizan Md. Noon, International Islamic University, Malaysia

Professor Noraini M. Noor, International Islamic University, Malaysia

Mohammad Redzuan Othman, University of Malaya, Malaysia

James Piscatori, Durham University, United Kingdom

Ashiq Ali Shah, Kwantlen Polytechnic University, Canada

John O. Voll, Georgetown University, United States

Prof. Ibrahim M. Zein, International Islamic University Malaysia, Malaysia

Badri Najib Zubir, International Islamic University Malaysia, Malaysia

SUBMISSION GUIDELINES:

Author Guidelines
The manuscript submitted to Intellectual Discourse should not have been published elsewhere, and should not be under consideration by other publication. This must be stated in the covering letter.
1. Original research and review articles should be 5,000-8,000 words while research notes 3,000-4,000 words, accompanied by an abstract of 100-150 words. Book review should be 1,000-1,500 words.
2. Manuscripts should be double-spaced with a 1 in (2.5 cm) margins. Use 12-point Times New Roman Font.
3. Manuscripts should adhere to the Publication Manual of the American Psychological Association, latest edition.The Title should be as concise as possible and should appear on a separate sheet together with name(s) of the author(s), affiliation(s), and the completed postal address of the institute(s).

A short running title of not more than 40 characters should also be included.

Headings and sub-headings of different sections should be clearly indicated.

References should be alphabetically ordered. Some examples are given below:
Book

In-text: Al-Faruqi & al-Faruqi (1986

Reference: Al-Faruqi, I. R. & al-Faruqi, L. L. (1986). The cultural atlas of Islam. New York: Macmillan Publishing Company.
Chapter in a Book

In-text: Alias (2009)

Reference: Alias, A. (2009). Human nature. In N. M. Noor (Ed.), Psychology from an Islamic perspective: A guide to teaching and learning (pp. 79-117). Kuala Lumpur: IIUM Press.
Journal Article

In-text: Chapra (2002)

Reference: Chapra, M. U. (2002). Islam and the international debt problem. Journal of Islamic Studies, 10, 214-32.
The Quran

In-text:
(i) direct quotation, write as 30: 36
(ii) indirect quotation, write as Quran, 30: 36

Reference: The glorious Quran. Translation and commentary by A. Yusuf Ali (1977). US: American Trust Publications.
Hadith

In text:
(i) Al-Bukhari, 88: 204 (where 88 is the book number, 204 is the hadith number)
(ii) Ibn Hanbal, vol. 1, p. 1

Reference: (i) Al-Bukhari, Muhammad ibn Ismail (1981).Sahih al-Bukhari. Beirut: Dar al-Fikr.
(ii) Ibn Hanbal, Ahmad (1982). Musnad Ahmad ibn Hanbal. Istanbul: Cagri Yayinlari.

The Bible

In text: Matthew 12: 31-32

Reference: The new Oxford annotated Bible (2007). Oxford: Oxford University Press.
The review process usually takes about three months. Procedures for reviewing manuscripts are based on the anonymity of the author and the confidentiality of readers and editors reports; hence, self-references should be removed. Manuscripts are refereed by the members of the editorial board and by other scholars at both IIUM and other institutions. Authors will normally receive a decision on their papers within 100 days of receipt. Papers can be provisionally accepted, and authors will be expected to revise the manuscripts on the recommendation of referees. The editorial board reserves the right to edit a manuscript to make it more readable.

Print ISSN: 1511-8819
Publisher: University of Malaya
Publication type: Hybrid
Publication frequency: 1 time(s) per year
Alternate site:http://e-journal.um.edu.my/publish/Afkar/AaboutContact InfoManager of Afkar
Department of Àqidah and Islamic Thought
Academy of Islamic Studies
University of Malaya
50603 Kuala Lumpur
Malaysia
E-mail:[email protected] Journal of Aqidah and Islamic Thought is an international peer reviewed journal published annually by the Department of Àqidah and Islamic Thought, Academy of Islamic Studies, University of Malaya, Kuala Lumpur. It publishes articles and research papers on àqidah and Islamic thought, particularly Kalam, philosophy, Tasawwuf, comparative religions, logic and Islamic thought in the Malay World in Malay, English and Arabic. It is indexed in the Index Islamicus.

1511-8819

E-ISSN:-

Publisher:Department of Àqidah and Islamic Thought
Academy of Islamic Studies
University of Malaya

Afkaradalah jurnal tahunan antarabangsa yang dinilai, diterbitkan oleh Jabatan Akidah dan Pemikiran Islam, Akademi Pengajian Islam, Universiti Malaya, Kuala Lumpur. Ia menerbitkan makalah dan kajian ilmiah berkaitan Akidah dan Pemikiran Islam merangkumi bidang kalam, falsafah, tasawwuf, perbandingan agama, mantik dan pemikiran Islam di Alam Melayu dalam Bahasa Melayu, Inggeris dan Arab.

Afkaris an international peer reviewed journal published annually by the Department of Àqidah and Islamic Thought, Academy of Islamic Studies, University of Malaya, Kuala Lumpur. It publishes articles and research papers concerning àqidah and Islamic thought, particularly Kalam, philosophy, Tasawwuf, comparative religions, logic and Islamic thought in the Malay World in Malay, English and Arabic. .

Bilangan 11, Februari 2010

Senarai Kandungan Afkar Bilangan 11 Febuari 2010

Abstract:
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Keywords: Kandungan

File:Afkar.11.2010-00.Awalan.pdf

Al-Asma' Al-Husna Dalam Wacana Akidah

Abstract:Allah SWT memiliki nama-nama indah yang dikenali sebagai al-Asma al-Husna. Kefahaman tentang nama-nama Allah SWT merupakan asas pencapaian marifatullah. Dalam wacana akidah, topik al-Asma al-Husna yang termasuk sebahagian daripada topik perbincangan al-ilahiyyat dibahaskan oleh para ulama dalam karya-karya akidah yang dikarang oleh mereka. Makalah ini akan menjelaskan pandangan para ulama bermazhab al- Ashairah dalam membahaskan al-Asma al-Husna menerusi karya-karya ilmiah mereka. Sebelum itu, akan diterangkan terlebih dahulu bagaimana kefahaman terhadap al-Asma al-Husna boleh membantu manusia mencapai ma'rifatullah berdasarkan keterangan al-Quran dan al-Sunnah. Makalah ini akan merumuskan bahawa al-Asma al-Husnamendapat tempat utama dalam karya-karya akidah Islam seperti al-Juwayni (m. 478H), al-Ghazali (m. 505H) dan Fakhr al-Din al-Razi (m. 606H) . Tumpuan perbincangan ialah huraian tentang konsep al-Asma al-Husna pembahagian nama-nama Allah SWT dan kepentingan al-Asma al-Husna dalam pembentukan akhlak manusia.

Keywords: al-Asma al-Husna, Marifatullah, Al-ilahiyyat, Karya ulama al-mutakallimin, Al-Ashairah, Al-Juwayni, Al- Ghazali; Fakhr al-Din al-Razi, Akhlak Islam.

File:Afkar.11.2010-01.Fauzi.Asma.pdf

Ibn Al-'Arabi on Affirming the Oneness of Allah's Divinity (Al-Tawhid)

Abstract:Ibn al-Arabi menjelaskan terdapat tiga puluh enam ayat pembenaran tawd secara langsung oleh Allah sendiri dalam al-Quran. Terkandung dalam ayat-ayat tawhid itu, pengakuan dan penghayatan asmaAllah al-Husna. Sebagai bentuk-bentuk khas dhikr (tahlil), dan sebagai penjelasan ilmu yang sebenar mengenai Allah, semua ayat-ayat yang tersebut itu merupakan rahmat daripada Allah kepada seluruh manusia amnya dan kaum Muslimin khasnya.

Keywords: Tawhid, Tahlil, Al-Quran, AsmaAllah, Ibn al-Arabi, Al-Fatuhat al-Makkiyyah

File:Afkar.11.2010-02.Sani.Tawhid.pdf

The Nation of Religin In The Fusus Al-Hikam Of Ibn 'Arabi

Abstract:Ibn Arabi memperkatakan tentang agama dari dua sudut pandang; agama Allah dan agama manusia. Sudut pandang yang pertama merujuk kepada agama yang diwahyukan oleh Allah SWT dan disampaikan oleh utusanNya, manakala sudut pandang yang kedua merujuk kepada perundangan dan pegangan yang dikembang dan diterimapakai oleh manusia dan tidak mempunyai sebarang usul dari Tuhan. Maksud kedua ini adalah sah dan patut dihormati menurut Ibn Arab selagimana ia selaras dengan hukum Allah dari segi objektifnya. Ibn Arabi mengenalpasti tiga makna agama dalam bahasa Arab iaitu ketundukan atau ketaatan, balasan, dan pengulangan atau budaya. Ini dilihat benar untuk sisi luaran dan dalaman suatu agama. Seterusnya dari aspek dimensi luaran agama, manusia bertanggungjawab dan merupakan perantara bagi maksud ini di mana dia akan memastikan kewujudan dan keberterusan agama melalui ketundukannya, balasan, serta penzahiran hukum Tuhan yang disampaikan oleh para Nabi. Manakala pada aspek dimensi dalaman pula, ia merujuk kepada Tuhan kerana Dia yang memberikan agama kewujudan dan keberterusannya melalui penzahiran DhatNya dan juga melalui anugerahNya sesuai dengan keadaan dan kedudukan seseorang manusia. Ibn Arabi, ketika mengithbatkan peranan kehendak manusia dalam penzahiran Dhat Allah SWT, cuba menegaskan kebebasan pada manusia.

Keywords: Ibn Arabi, Fusus al-Hikam, Agama, Hukum Allah SWT, Penzahiran Dhat Allah SWT, Ketaatan, Balasan, Budaya, Kehendak manusia, Kebebasan

File:Afkar.11.2010-03.Cihan.Religion.pdf

Tujuan Pendidikan Dan Kaedah Pengajaran Abu Hanifah Dalam Kitab Al-'Alim Wa Muta'allim

Abstract:Tujuan pendidikan dan kaedah pengajaran merupakan antara elemen penting dalam proses pendidikan. Ia berkait rapat dengan usaha merealisasikan pendidikan berkualiti dan pengajaran berkesan kepada para pelajar. Makalah ini akan menjelaskan kedua-dua aspek tersebut menurut Imam Abu Hanifah berdasarkan karya beliau al-Alim wa al-Mutaallim. Karya tersebut adalah hasil catatan dialog Abu Hanifah selaku al-Alim dengan salah seorang murid beliau yang bertindak sebagai al-Mutaallim. Makalah ini mengetengahkan huraian mengenai tujuan pendidikan menurut Abu Hanifah dan kaedah pengajaran yang diaplikasikan dalam karya tersebut.

Keywords: Abu Hanifah, Kitab al-Alim wa al-Mutaallim, Tujuan pendidikan Islam, Kaedah pengajaran, Ilmu, Amal, Soal-jawab, Dialog-debat, Kias

File:Afkar.11.2010-04.Anuar.Pendidikan.pdf

Ibn Taymiyyah's Critique Of Aristotelian Metaphysics

Abstract:Satu dari persoalan utama perdebatan di antara para ahli falsafah Islam, khususnya di antara Ibn Taymiyyah dan Ibn Sina, adalah metafizik, terutama berkenaan persoalan utamanya. Bagi Ibn Taymiyyah, persoalan utama metafizik adalah wujud kulli yang mutlak (al-wujud al-kulli al-mutlaq), iaitu Allah SWT dan ia dapat dicapai dengan mengkaji Sifat-sifat DhatNya (lawahiq al-dhatiyyah). Manakala bagi Ibn Sina pula, ia adalah kewujudan (al- mawjudat), segala kewujudan berilat (kullu mawjud malul) atau usul bagi segala kewujudan berilat, dan bukannya Allah SWT. Pemahaman yang berbeza ini telah mempengaruhi pandangan yang berbeza tentang kewujudan Allah SWT dan tentang penciptaan alam.

Keywords: Metafizik, Kulli, Wujud, Kwujudan, Allah SWT, Wujud wajib, Wujud mumkin, Penciptaan alam.

File:Afkar.11.2010-05.Hamid.Metafizik.pdf

Some Remarks on Western and Islamic Perceptions of the Law: With a Reference to the Right to Freedom of Speech

Abstract:Dalam makalah ini penulis mengetengahkan beberapa perbezaan yang mendasar di antara budaya perundangan Islam dan Barat, antaranya dalam isu berkaitan kebebasan bersuara. Di samping itu, pandangan Barat terhadap undang-undang umumnya bersifat kontrak. Namun begitu, perdebatan tentang hak asasi manusia di Barat membawa kepada suatu dakwaan metafizikal yang hebat apabila mereka menganggap bahawa hak-hak ini adalah suatu yang tabi'i dan bukan semata-mata suatu yang bersifat kontrak. Pandangan Islam tentang isu ini, sebaliknya, berdasarkan kepada suatu keyakinan terhadap konsep penciptaan Ilahi: Dia, yang satu-satunya berupaya mencipta, adalah juga satu-satunya yang mampu menentukan apa yang benar dan yang salah dalam penciptaan ini. Para fuqaha dalam menentukan hukum mereka berpandukan nas-nas Syar'i dengan menggunakan usul al-fiqh. Apa yang jelas, perbezaan dasar di antara tradisi perundangan Islam dan Barat ini tidak menolak kemungkinan kedua-duanya mengemukakan suatu norma yang sama atau merealisasikan nilai-nilai yang sama.

Keywords: Undang-undang, Perundangan Islam, Kebebasan bersuara, Hak asasi manusia, Khilafah; Amanah, Hurriyyah

File:Afkar.11.2010-06.Apostolo.Western and Religion.pdf

Min al-Inìzal al-Tam ila al-Indimaj al-Kulli: Tajribah al-Yahudiyah al-Islahiyyah fi Muwajihah al-Hadathah al-Gharbiyah

Abstract:Tamadun moden Barat yang berpaksikan fahaman rasionalis, liberal, sekular serta penyisihan agama daripada realiti kehidupan sedikit sebanyak mengubah paradigma pemikiran agama. Ini tidak terkecuali pada pemikiran Yahudi moden. Makalah ini bertujuan menyingkap suatu gerakan modernisme dalam pemikiran Yahudi yang begitu terpengaruh dengan bawaan tamadun Barat iaitu gerakan Reform Judaism. Ia menggarapkan fakta-fakta sejarah kemunculan Reform Judaism dalam pemikiran sosio-keagamaan Yahudi. Ia juga membincangkan bagaimanakah gerakan ini telah berjaya menganjak paradigma tertutup dan eksklusif komuniti Yahudi di Jerman khasnya dan di dunia Eropah amnya terhadap tamadun Barat kepada paradigma yang lebih terbuka dan liberal.

Keywords: Yahudi, Reformasi Yahudi, Modernisme Yahudi, Liberal Yahudi, Pemikiran KeagamaanYahudi, Yahudi di Jerman.

File:Afkar.11.2010-07.Amali.Hadasah.pdf

Ba'd Simat al-Ta'dil al-Khalduni

Abstract:Makalah ini menerokai metod-metod yang digunakan oleh Ibn Khaldun dalam mencatat dan mengemukakan peristiwa sejarah dan bagaimana beliau mengeluarkan dalil-dalil berkenaan darinya. Ia juga memperkatakan tentang pendekatan Ibn Khaldun dalam mena`kul, berhujah dan memperkatakan sesuatu idea. Kajian ini, yang didasarkan kepada pembacaan ulang teks al-Muqaddimah, cuba menilai kekuatan dan kelemahan kaedah penghujahan falsafah Ibn Khaldun

Keywords: Ibn Khaldun, Al-Muqaddimah, Kaedah penghujahan, Falsafah sejarah Islam, Sejarawan Islam

File:Afkar.11.2010-08.Bouazzati.Khalduni.pdf

Apendiks Afkar Bilangan 31 Febuari 2010

Abstract:
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Keywords: Apendiks
Jurnal Hadhari merupakan jurnal berwasit dan berindeks yang diterbitkan oleh Jabatan Kemajuan Islam Malaysia dan Institut Islam Hadhari, Universiti Kebangsaan Malaysia. Skop dan isu yang dibincangkan ialah berkenaan Peradaban Islam yang mencakupi pelbagai aspek seperti hubungan sosial, budaya, sejarah dan falsafah, etika, pemikiran, kepimpinan, politik, media massa, ekonomi, pengurusan, sains dan teknologi, perubatan, dan alam sekitar. Jurnal Hadhari Keluaran Khas telah dilancarkan oleh YB Dato Seri Dr. Ahmad Zahid Hamidi, Bekas Menteri di Jabatan Perdana Menteri pada 25 Oktober 2008.

Mulai tahun 2009, Jurnal Hadhari diterbitkan sebanyak 2 keluaran dalam setahun. Jurnal ini memuatkan rencana ilmiah dalam penyelidikan dan kegiatan ilmiah yang lain dalam bahasa Bahasa Melayu, Bahasa Inggeris dan Bahasa Arab. Di samping itu, ia juga menerbitkan ulasan buku. Jurnal ini diwakili oleh Sidang Editor yang berwibawa daripada Universiti Kebangsaan Malaysia, Universiti Malaya, Universiti Putra Malaysia, Universiti Islam Antarabangsa Malaysia, Universiti Sains Islam Malaysia, Jabatan Kemajuan Islam Malaysia, dan Institut Integriti Malaysia. Penasihat antarabangsa terdiri dari University of Kyoto, Jepun, University of Nevada, AS., Islamic Foundation, UK., University of Wales, UK., dan Damascus University, Syria. Pendapat yang disiarkan dalam makalah tidak semestinya menggambarkan pendapat penyunting.

Keutamaan diberikan kepada makalah yang memenuhi skop utama jurnal dan memberi dampak kepada pembinaan masyarakat bertamadun yang unggul. Manuskrip yang dihantar mestilah merupakan sumbangan asli dan belum pernah diterbitkan atau sedang dipertimbangkan untuk penerbitan oleh mana-mana jurnal lain. Diharap agar penerbitan jurnal ini menjadi wahana antarabangsa untuk penyebaran ilmu pengetahuan dan membangun ummah sejagat.

Segala surat menyurat mengenai makalah serta perkara yang berkaitan hendaklah dialamatkan kepada:

Ketua Editor
JURNAL HADHARI
Institut Islam Hadhari,
Universiti Kebangsaan Malaysia,
43600 UKM Bangi,
Selangor, Malaysia
Mel-e :[email protected]
Tel : +603-8921 6988/6995/6994
Faks : +603-8921 6990
File:Afkar.11.2010-09.Akhiran.pdf
EDITORIAL INFORMATION:Editor-in-ChiefMohd Fauzi HamatEditorial BoardManagerWan Suhaimi Wan Abdullah
Editorial Board

Mohamad Kamil Hj Ab Majid

Mohd Fakhrudin Abdul Mukti

Khadijah Mohd Khambali @ Hambali

Che Zarrina Saàri

Wan Suhaimi Wan Abdullah
Co-Editorial Board

Zakaria Stapa - Universiti Kebangsaan Malaysia

Idris Zakaria - Universiti Kebangsaan Malaysia

Mohd Nasir Omar - Universiti Kebangsaan Malaysia

Baharuddin Ahmad - Universiti Islam Antarabangsa Malaysia

Muhammad Zainiy Uthman - Universiti Teknologi Malaysia

Yasien Mohamed - Universiti Western Cape, Afrika Selatan

Ibrahim Abu Bakar - Universiti Kebangsaan Malaysia

Adi Setia Muhammad Dom - Universiti Islam Antarabangsa Malaysia

Mohd Zaidi Ismail - Institut Kefahaman Islam Malaysia

Mohd Sani Badron - Institut Kefahaman Islam Malaysia

Abdulhakeem Yousuf Al-Khelaifi - Qatar University

Edward R. Moad - Qatar University

Muhammad Rifaì Muhammad Amin - Qatar University

S.S. Scatolini Apostolo Abdulsalam - International University College Leuven, Belgium
Advisory Board

Osman Bakar - International Institute of Advance Islamic Studies Malaysia

Wan Mohd Nor Wan Daud - Universiti Teknologi Malaysia

Mohd Kamal Hassan - Universiti Islam Antarabangsa Malaysia

Hasan Mahmud Àbd al-Latiff al-Shafeì - Universiti Kaherah, Kaherah

Ahmad Muhammad al-Tayyib - Universiti Al-Azhar, Kaherah

Seyyed Hossein Nasr - Universiti George Washington, Washington D.C.

Hamed Taher - Universiti Kaherah, Kaherah

Alparslan Acikgenc - Fatih University, Istanbul

Bannacer el Bouazzati - Mohamed V University, Rabat

Mehdi Mohaghegh - Tehran University, Tehran

Roshdi Rashed - Centre dHistoire des Sciences et des Philosophies Arabes et Mediavales, CNRS, Paris

Àli Jumàt - Universiti Al-Azhar, Kaherah

Abdel Hamid Madkour - Universiti Kaherah, Kaherah

Dee Muhammad Muhammad - Qatar University

SUBMISSION GUIDELINES:

a) The journal publishes articles in Islamic theology (àqidah) and Islamic thought which includes kalam, philosophy, mysticism (tasawwuf), comparative religions, logic, Islamic sects (firaq) and schools of thought, as well as Islamic thought in the Malay world.

b) It publishes unpublished original research articles and the Malay translation of any related published article of other languages.

c) The article must not exceed 30 pages typed in double spacing. The shorter articles are also welcome.

d) The contributor must submit both hard and soft copy of the article and it is not returnable, whether it is accepted for publication or not.

e) All contribution must have a brief English and Malay abstract about 200 words, together with the Malay and English keywords not more than 10 words. It also required a list of bibliography. For the non-Malay writers, the journal will translate their abstract into Malay.

f) The methodology of writing must be of an academic writing and the footnote must be written properly.

g) The transliteration must be properly written based on the method used by the journal.

h) Every article contributed will be reviewed at least by one reviewer from our editors or co-editors. The journal, due to certain occasions, has a right to sent it to the outside reviewer.

i) All articles published in the journal are not necessarily represented the idea of Afkar, neither of the Department. The writer is fully responsible of his views and article.

j) The copyright of the article published in the journal belongs to the journal. It can be reprinted with a proper acknowledgement that it was published in Afkar.

k) All contributors will receive two (2) copies of the journal.Quranic Worldview: A Call for Thought and ActionByDr. Muzammil H. Siddiqi {So glory be to Allah when you reach evening and when you arise in the morning.Praise belongs to Him throughout Heaven and Earth, and during the night and when you are at your noon hour.He brings the living from the dead and brings forth the dead from the living, and He revives the earth after its death. Thus shall you all be brought forth...}(See Ar-Rum 30: 17-27)Read Also:Religion and Reason

When Modern Science Agrees with the Qur'an

Scientific Approach to the Quran

Scientific Paradigm in the Qur'an

Scientific Verses Transcending Available Science

Every system whether religious or secular has its worldview. The term worldview is taken from the German expression Weltanschauung (image of the world) as was introduced by the famous philosopher Emmanuel Kant (d. 1804). Worldview denotes a set of implicit or explicit beliefs or assumptions about the origin of the universe and the nature of human life. These beliefs or assumptions affect peoples life and behavior.Recently there is a debate going on concerning the Intelligent Design versus the current theory of evolution.Some people think that evolution is the scientific way to understand this universe and any other belief about the origin of this world and especially human species is mythological and unscientific.Serious students of this subject, however, know that the current theory of evolution itself is based on a certain worldview. This worldview is known as materialism. Materialism is a philosophy that argues that matter is all that there is. It denies Gods existence or does not give much attention to God. According to materialists, the universe is self-existent. They assume that everything in the universe, including the life within it, is the product of blind, purposeless forces of physics and chemistry.Authentic religion and proper scientific inquiries work with each other without any problem or difficulty.

Materialism denies the existence of the human soul too. According to this view, we are nothing but highly organized molecules, and our ideas, feelings, and emotions are simply chemical reactions inside our brain cells. The real issue is not whether some organisms have a common ancestor or not. The real issue is whether life is created by Allah Almighty or evolved by itself.Whatever worldview people have, it affects their thought andid action. Islam also has its worldview. The Quran continuously draws our attention to the fact that this universe is created by a Powerful and Knowledgeable Creator (Al-Zukhruf 43:9). There are many places in the Quran where Allah Almighty points towards the creation as Aayat. As there areAayat(signs) in the Book of Allah, the Quran, so there are also signs in the Book of Nature. TheAayatof the Quran are calledwahy matluw(recited revelation)while theAayatin the universe are calledwahy mashhud,that is, witnessed revelation.If we carefully study the signs of Allah in His Book and carefully investigate and analyze the nature we should reach the same conclusion. In this way, Islamic position is that there is no inherent contradiction between religion and science. Authentic religion and proper scientific inquiries work with each other without any problem or difficulty. The difficulties come only when religion is mixed up with mythology or when science transgresses its limits and boundaries.TheAayatfrom Surat Ar-Rum (30:17-27) give us a beautiful panorama of divine signs in this world. They are given to create a worldview. Allah Almighty is calling us:1. To glorify and praise Him (tasbih, hamd),2. To reflect on His creation (tafakkur),3. To learn from observation and research (ìlm),4. To listen to His words (sam`),5. And to use our reason(àql).There are seven important points given in the verses as follows:1. Allah is the Creator. He creates out of nothing. He gives life and He takes away life. All praise belongs to Him in the Heaven and on Earth. All praise is for him in the morning, evening, noon time and at night.{So glory be to Allah when you reach evening and when you arise in the morning.Praise belongs to Him throughout Heaven and Earth, and during the night and when you are at your noon hour.He brings the living from the dead and brings forth the dead from the living, and He revives the earth after its death. Thus shall you all be brought forth.}(Ar-Rum 30: 17-19)2. Allah created human beings from dust. He gave them beautiful shape and form and scattered them all over this earth. Allah created us as a special creation. This is our honor. He, however, created us from dust and this means that we must not be arrogant. Dust also indicates the elements of the earth and so in our bodies we have the same substance as plants and animals. Our physiology resembles other creatures; but our nature is special and unique.{Among His signs is that He created you from dust; then you are spread out as human beings.}(Ar-Rum 30: 20)3. Allah created males and females with a proper proportion in nature and in human species. He made them suitable for each other. He created spouses and he also put love and mercy in the hearts of the spouses for each other. They have physical attraction and they have spiritual links and thus they work with each other and take care of their children and other family members. Thus family is also the creation of Allah.{Among His signs is that He created spouses for you from among yourselves so that you dwell in tranquility with them. He has planted love and compassion between you; in that are signs for people who reflect.}(Ar-Rum 30: 21)It is not knowledge but the ignorance of this human diversity that creates prejudices and divisions among peoples.

4. Human beings are many and diverse. Same type of mouth, tongue and jaws, but they have different voices and in different lands and cultures they speak different languages and dialects. The varieties of colors are immense. No two people have the same color even within the same family. Those who know this principle of variety learn how to live in peace, harmony and justice with each other. It is not knowledge but the ignorance of this diversity that creates prejudices and divisions among peoples.{Among His signs are the creation of the Heaven and Earth and diversity in your tongues and colors. In that are signs for those who know.}(Ar-Rum 30: 22)5. Allah Almighty has also given us day and night for work and for rest. It is a sign of Allah Almighty that we go to work and earn for ourselves, for our families but we are also able to take rest. In this are signs for those who hear. Those who hear the word of Allah Almighty they know the proper ways of work and the proper ways of rest and relaxation.{Among His signs are your sleeping at night and by day, and your pursuit of His bounty. In that are signs for any folk who listen.}(Ar-Rum 30: 23)This worldview is reasonable, logical and scientific. There is no myth in this worldview; it is simple and clear. This worldview is comprehensive and universal.

6. Allah also tells us that thunder and lightening should remind us about Allahs Power and Majesty. They have an element of fear but they also have a lot of advantages for us. With proper use of our intellect and reason we can take full advantage of these natural resources.{Among His signs is how He shows you lightening for both fear and anticipation. He sends water down from the sky so He may revive the earth with it following its death. In that are signs for folk who use their reason.}(Ar-Rum 30: 24)7. Finally we are reminded that we are not here forever. We shall die and Allah will resurrect us on the Day of Judgment. With one call we shall all come out. Thus we must remain conscious of Him and His guidance in this life so that we can find eternal bliss and salvation in the Hereafter.{Among His sings is that the Heaven and Earth hold firm at His command. Then whenever He calls you forth, out of the earth, you shall all come forth.All those who in the Heavens and Earth belong to Him; all are subservient to Him.He is the One who starts out the creation; then He shall repeat it again. It is simple for Him to do. For Him is the Supreme Example in Heaven and Earth; He is All Powerful, All Wise.}(Ar-Rum 30: 25-27)This is the Islamic worldview and this should affect our thought and action. This worldview is reasonable, logical and scientific. There is no myth in this worldview; it is simple and clear. This worldview is comprehensive and universal. It covers all the basic aspects of human life: individual, family, economic and social. It answers all questions about where the life came from, where it will go and what is the purpose of life. This view makes human beings both humble and dignified. It satisfies the heart and mind. It provides guidance and helps human beings to live morally and decently. It broadens the horizons of human beings and gives them the sense of belonging to each other. It fosters love, harmony and peace; it removes egotism and selfishness as well as racialism and rivalry.I pray to Allah Almighty to help us with this worldview and adopt it fully in our thoughts and actions. Ameen.ReferencesTaken with slight modifications fromPakistanlink.Tajuk: Sejarah Hadis: Pengaruh Dari Tokoh-Tokoh Utama Dalam Hadith.Penulis: Muhammad Hasby Siddiqie.Penerbit: al-Shafa.

Kandungan.

Bahagian 1. Tahap-Tahap Perkembangan Hadith.

Pengenalan
Pendahuluan.
- Pengertian Sejarah Hadith.
- Tahap-Tahap Perkembangan Hadith.

Bab 1. Hadis Di Masa Rasul s.a.w.1. Usaha Para Sahabat Dalam menghafal hadith Dan Mengembangkannya
2. Majlis Nabi Merupakan Majlis Ilmiah
3. Bagaimana Para Sahabat Menerima hadith Dari Nabi s.a.w.?
4. Usaha-Usaha Wanita Shahabiyah Dalam Mengembangkan Hadith.
5. Kedudukan Ummahatul Muminin Dalam Mengembangkan Hadith.
6. Pengaruh Para Petugas Yang Dikirim Ke Daerah-Daerah Serta Pengaruh Utusan-Utusan Yang Datang kepada Rasul s.a.w
7. Haji Wada Dan Pengaruhnya Terhadap Perkembangan Hadith.

Bab 2. Hadis Di Masa Khulafa Rasyidin (11H-40H)1. Keadaan politik negara di zaman Khulafa Rasyidin
2. Jalan yang ditempuh para sahabat dalam meriwayatkan hadis
3. Subahat-Subahat Yang dihadapkan Kepada Jalan-Jalan Yang Ditempuh Sahabat Di Dalam menyampaikan Hadith Dan Mengamalkannya.
4. Para Sahabat Memegangi Hadith-Hadith Ahad.

Bab 3. Hadith Sesudah Berakhir Zaman Khulafa Rasyidin Hingga Akhir Abad Pertama.1. Keadaan Politik Dlan Timbulnya Parti-Parti.
2. Khawarij Dan Pendapat Mereka Tentang Khalifah.
3. Fiqah orang Khawarij.
4. Khawarij Dan Pemalsuan Hadis
5. Syiah Dan Akidah-Akidahnya.
6. Pengaruh Syiah Dalam Perkembangan Hadith.
7. Kebohongan-Kebohongan Hukum Syiah.
8. Pengaruh Yang Timbal-Balik.
9. Aktiviti Sahabat Dan Tabiin Dalam Mengumpulkan Hadith, Meriwayatkannya Dlan Menentang Orang-Orang Yang Mengembangkan Hadith Palsu.
10. Lembaga Hadith Dan Pengembang Pengembangnya Di Pelbagai Kota Islam
11. Lawatan Para Ulama Mencari Hadith
12. Lawatan Untuk Menyemak Hadith
13. Pengaruh Lawatan Terhadap Tersebarnya Riwayat Hadith Dan Sanadnya.
14. Pendusta-Pendusta Yang Membuat Hadith Palsu.
15. Penulisan Hadith
16. Apakah Hadith Juga Ditulis Di Msa Rasul?
17. Penulisan Hadith Sesudah Zaman Rasulullah.

Bab 4. Hadith Dalam Abad Kedua Hijrah.1. Pembukuan Hadith Dan Kitab-Kitab Yang Termasyhur Dalam Abad Kedua Hijrah
2. AI-Muwaththa Semasyhur-Masyhur Kitab Abad Kedua.
3. Perkembangan Hadith Palsu.
4. Usaha-Usaha Untuk Menumpas Gerakan Pemalsu Hadith.

Bab 5. Hadis Dalam Abad Krdua Hijtah1. Pertentangan fahaman antara mutakallimin dengan ahli hadis dun pengaruh-pengaruhnya
2. Ahli kalam merendahkan ahli hadis
3. Kesan yang tak baik yang kembali kepada ahli hadith lantaran pertentangan fahaman
4. Kesungguhan pengikut-pengikut hawa nafsu dalam membuat hadis palsu.
5. Pengaruh fanatik kebangsaan dalam membuat hadis palsu.
6. Pengaruh syuubiyah dalam perkembangan hadith palsu.
7. Pengaruh kezindikan Dalam memalsukan hadith.
8. Usaha-usaha Bani Abbas untuk Mnumpas Kaum Zindiq.

9. Pembukuan hadith Dalam Zaman Ketiga Dan jalan-jalan yang ditempuh oleh para ulama dalam menyusun Kitab-Kitab Hadis
10. Kitab-Kitab Yang Masyhur Yang Disusun Dalam Zaman Kelima.

Bab 6. Masa Penelitian, Penerbitan Dan Pengumpulan Hadith-Hadith Yang Khusus (400 H. - 65 6 H.)1. Keadaan politik dalam zaman keenam (400 - 656 H.)
2. Hadis dalam abad IV hijrah
3. Hadis sesudah abad IV hingga tahun 656 H
4. Menyusun kitab-kitab Athraf
5. Ulama-ulama terkenal dalam zaman

Bab 7. Masa Pensyarahan, Pengimpulan Hadis Yang Umum, Pentakhrijan Dan Pembahasan Hadis Tambahan (656 H. sampai sekarang)
1. Keadaan politik dalam zaman VII Hijrah
2. Jalan yang ditempuh para ulama untuk meriwayatkan hadis dalam zaman ketujuh
3. Perhatian para muslimin terhadap hadis di pelbagai negeri
4. Gerakan ilmiah di Saudi Arabia

5. Jalan yang ditempuh para ulama dalam menyusun kitab-kitab hadith Dalam Zaman Ke Tujuh
6. Kitab-kitab sarah hadis hasil karya ulama-ulama zaman Ke Tujuh

Bahagian 2: Sejarah Tokoh-Tokoh Hadis.

Bab 1. Sejarah Ringkas Beberapa Tokoh Hadis Sahabat..1. Tarif Sahabi.
2. Jalan mengetahui sahabat.
3. Sebab-sebab berlebih berkurang para sahabat dalam meriwayatkan hadis.
4. Sahabat-sahabat yang paling banyak meriwayatkan hadis.
5. Bilangan para sahabat.
6. Nama-nama tokoh hadis.

Bab 2. Perawi-Perawi Hadith Tabiin.1. Takrif Tabiin.
2. Perawi-Perawi Hadith.

Bab 3. Riwayat Ringkas Dari Tokoh-Tokoh Hadith Tabiin.1. lbnu Syihab az-Zuhri.
2. lkrimah Mau la Ibnu Abbas.
3. Umar ibnu Abdul Aziz.
4. Kabul Mbar.
5. Wahab ibn Munabbih.
6. Said ibnul Musayyab.
7. Urwah ibnuz Zubair.
8. Nafi Mau la ibnu Umar.
9. Ubaidullah ibn Abdul lah ibn Utbah.
10. Salim ibn Abdul lah ibn Umar.
11. Asi-Syabi.
12. Ibrahim an-Nakhai.
13. Alqamah.

Bab 4. Riwayat Ringkas Dari Tokoh-Tokoh Hadith Abad Ke 2H (Tabiit Tabiin)1. Malik ibn Anas.
2. Yahya ibn Said al-Qaththan.
3. Wakie ibn al-Jarrah.
4. Sufian ats-Tsaury.
5. Sufian ibn Uyainah.
6. Syubah ibn al-Hajjaj.
7. Abdur Rahman ibn Mandi.
8. Al-Auzai.
9 Al-Laits.
10. Asy-Syafie.

Bab 5. Riwayat Ringkas Dari Tokoh-Tokoh Hadith Zaman Ke-5.1 Ali ibn al-Madiny.
2. Yahya ibn Main.
3. Abu Bakar ibn Abi Syaibah.
4. Abu Zurah ar-Razi.
5. Abu Hatim ar-Razy.
6. Ibnu Jarir ath-Thabary.
7. Ibnu Khuzaimah.
8. Muhammad ibn Saad.
9. !shag ibn-Rahawaih.
10. Ahmad ibn Hambal.
11. Al-Bukhari.
12. Muslim ibn al-Hajjaj.
13. An-Nasaie.
14. Abu Daud.
15. At-Tirmidzi.
16. lbnu Majah.
17. Ibnu Qutaibah.

Bab 6. Riwayat Ringkas Dari Tokoh-Tokoh Hadith Zaman Ke-6.1. AI-Hakim.
2. Ad-Daraquthny.
3. Ibnu Hibban.
4. Ath-Thabarani.
5. Oasim ibn Ashbagh.
6. Ibnu Sakan.
7. Ath-Thahawi.

Anda mungkin jugNovelis, Mohamed Ghozali Abdul Rashid atau lebih dikenali sebagai Malim Ghozali PK, 64, dinobatkan sebagai penerima Anugerah Penulisan Asia Tenggara (SEA Write) 2013."

Sumber: Berita Harian, 1 Oktober 2013, m/s 16 ZAHARAH NAWAWI anak kelahiran Kampung Parit Jawa, Mukim Empat, Batu Pahat Johor (5 Mei 1940) membesar dan memungut pengalaman di luar kampung halaman. Mulai mengasah bakat di bidang penulisan sejak berusia 12 tahun, dan semenjak itu tidak pernah berhenti menulis sehingga kini.

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