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Sejauh ini, ketika pembelajar pemula ditanya “apa yang anda ketahui tentang bahasa Arab?” Maka jawaban yang sering muncul adalah Bahasa Arab sebagai Bahasa Surga, Bahasa Alquran, dan Bahasa Agama Islam. Jawaban-jawaban tersebut secara tidak langsung mengindikasikan paradigma sebagian masyarakat Indonesia yang membatasi peran bahasa Arab di era modern. Surga, Alquran, dan Islam terkait pada hal-hal yang bersifat bayani tetapi bahasa Arab juga memiliki fungsi lain yang sangat besar yakni sebagai bahasa ilmu pengetahuan, bahasa resmi negara-negara Arab, bahasa resmi PBB, dan bahasa komunikasi masyarakat internasional. Paradigma tersebut disinyalir menjadikan sebagian masyarakat Indonesia ke...
Tulisan dalam buku ini kami klasifikasikan menjadi lima bagian. Bagian 1, Sketsa Biografis yang ditulis oleh Moch Nur Ichwan. Bagian 2, Pemikiran dan Kiprah, yang ditulis oleh Zuly Qodir, Maharsi, Hartono, dan Elga Sarapung. Bagian 3, Agama, Kemanusian dan Keadaban, yang merupakan sumbangan tulisan berdasarkan bidang masingmasing, namun didedikasikan untuk perayaan hari lahir Prof Machasin, yang ditulis oleh Noorhaidi Hasan, Leonard C. Epafras, Ahmad Suaedy, Muhammad Jadul Maula, Ening Herniti, Moh. Kanif Anwari. Bagian 4, Muhammad Machasin di Mata Para Sahabat, yang ditulis oleh Yahya Wijaya, Bhikkhu Sri Pannyavaro Mahathera, Rm. Budi Subanar, KH. Husein Muhammad, Nur Syam, M. Fuad Nasar, Masruchah. Bagian 5, Muhammad Machasin di Mata Para Murid, yang ditulis oleh Gede Suwindia, Ismail Yahya, Mambaul Ngadhimah, M. Solahudin, Umar Bukhory, Adi Fadli, Arif Maftuhin, Ibnu Burdah. Prolog ditulis oleh Prof. Dr. M. Amin Abdullah dan epilog ditulis oleh Prof. Dr. Phil. Al Makin.
Perkenankan saya membacakan sebagian dari naskah pidato pengukuhan guru besar saya dengan judul “Quo Vadis Dunia Arab Kontemporer: Gerakan Protes, Politik Muslim, Covid-19, dan Arah Perubahan”, sebuah naskah pidato yang cukup panjang, terutama bagian ucapan terima kasihnya.
This book studies the political and institutional project of Al-Qur’an dan Terjemahnya, the official translation of the Qurʾān into Indonesian by the Indonesian government. It investigates how the translation was produced and presented, and how it is read, as well as considering the implications of the state’s involvement in such a work. Lukman analyses the politicisation of the Qurʾān commentary through discussion of how the tafsīr mechanism functions in this version, weighing up the translation’s dual constraints: the growing political context, on the one hand, and the tafsīr tradition on the other. In doing so, the book pays attention to three key areas: the production phase, the textual material, and the reception of the translation by readers. This book will be of value to scholars with an interest in tafsīr studies, modern and Southeast Asian or Indonesian tafsīr sub-fields, the study of Qurʾān translations, and Indonesian politics and religion more broadly.
The current volume covers scholarly discussions on different topics such as the arrangement and the layout of the Holy Quran, Divine revelation, reality of miracles, polygamy, Jihad with sword, capitation tax, the wives of the Holy Prophet(sa), the Islamic laws regarding marriage and divorce, the electoral system of Khilafat, the just and democratic form of Islamic government etc.
The contents of this volume are extremely significant: The specific events in this earliest period set precedents for what later became established Islamic practice. The book deals with the history of the Islamic community at Medina during the first four years of the Islamic period--a time of critical importance for Islam, both as a religion and as a political community. The main events recounted by Ṭabarī are the battles between Muḥammad's supporters in Medina and their adversaries in Mecca. Ṭabarī also describes the rivalries and infighting among Muḥammad's early supporters, including their early relations with the Jewish community in Medina.
Manifestations of hatred of Jews and Israel have risen over the last few decades in the Arab and Muslim world. But is such hatred the result of Islamic anti-Semitism? This title explains that while anti-Semitism is the credo of fanatic groups and regimes, such an attitude is not representative of traditional and contemporary Islam.