Tafsir Mirah Labid adalah karya tafsir yang dihasilkan oleh Nawawi alBantani yang merupakan ulama Nusantara yang prolifik. Mirah Labid adalah satusatunya tafsir 30 juzuk berbahasa Arab yang ditulis oleh ulama Nusantara dan kitab tersebut masih dijadikan rujukan tafsir di Nusantara khasnya di Indonesia. Dalam kitabnya tersebut, Nawawi banyak menggunakan hadis sebagai salah satu elemen penafsiran al-Qur’an dan juga riwayat israiliyyat. Kajian ini dilakukan untuk mengetahui nilai hadis dan penggunaan riwayat israiliyyat dalam tafsir Mirah Labid. Reka bentuk kajian ini adalah kajian kualitatif. Ianya merangkumi kajian takhrij dan nilai hadis yang dianalisis daripada sanad dan matan. Kajian ini menggunakan metode kajian dokumen atau kajian kepustakaan dengan pendekatan secara analisis. Kajian mendapat terdapat 231 hadis digunakan oleh pengarang. Daripada 231 hadis yang terdapat dalam tafsir Mirah labid, 108 hadis adalah hadis sahih (46,75%), 22 hadis adalah hasan (9,5%), 40 hadis adalah dac if (17,3%), 21 hadis adalah dac if jiddan (9,1%), 2 hadis adalah mursal sahih (0,8%), 8 hadis adalah mursal (3,46%), 3 hadis adalah munqatic (1,29%), 9 hadis adalah mawduc (3,89 %), 12 hadis tidak dijumpai sanad (5,19%), 3 hadis adalah bukan hadis (1,29%), 2 hadis la asla lah (tiada asal) (0,8%), 1 hadis tidak thabit (0,43%). Kajian ini juga mendapati Nawawi menggunakan metodologi penggunaan riwayat israil’iyyat yang sama dengan kebanyakan tafsir klasik. Riwayat-riwayat isra’iliyyat yang beliau nukil dalam tafsirnya tidak diberikan penjelasan, kritik (naqd), mahupun penilaian terhadap kedudukan riwayat tersebut sehingga terdapat riwayat yang bertentangan dengan ismah para Nabi ataupun kisah/akhbar yang boleh membawa khurafat.

This study aims to analyze the factors of millennial employees in DKI Jakarta and West Java in paying zakat on income and services. This study covers the behavioural variables of millennial employees which include zakat literacy, the influence of social media and religiosity as well as other millennial employee characteristics, namely education level, type of zakat recipient institution selected, frequency of zakat payments, and experience in zakat. The millennial working population is represented by residents aged 20-39 years. The distribution of the questionnaire was carried out via google form to 400 people in DKI Jakarta and West Java as respondents. Data analysis using SEM PLS with the results of decisions to pay zakat income and services by millennial employees in the two provinces is influenced by social media and religiosity factors. Information about zakat on social media is believed by the millennial generation and so is the literacy factor regarding the amount of zakat and the conditions for zakat. Then other influences are the level of education, type of zakat payment preference institution, frequency of zakat payments, routine of attending recitations and experience in giving zakat which is believed to influence the decision to pay zakat income and services.

Research purposes - This study aims to analyze the determinants of millennial employees’ decisions in the Provinces of DKI Jakarta and West Java on the payment of zakat on income and services. The study analyzed the behavioral variables of millennial employees which included zakat literacy, the influence of social media and religiosity and the characteristic factors of millennial employees which included: muzakki education level, type of institution where zakat was paid, frequency of zakat payments, and experience in zakat as factors for millennial employees in doing decision to pay zakat on income and services.

Research methods – The millennial working population is represented by residents aged 20 - 39 years. The distribution of questionnaires is done through Google forms. Respondents who filled out the questionnaire were 400 persons whom 64 people of them live in DKI Jakarta Province and 64 people of them live in West Java Province. Data analysis using SEM PLS.

Results – The decision to pay zakat on income and services among millennial employees  in DKI Jakarta Province and West Java Province is influenced by social media and religiosity factors. Information about zakat on social media is believed to be valid by the millennial generation so that it becomes a determining factor in paying zakat on income and services. Another factor that determines the millennial generation in paying zakat on income and services is the literacy aspect, namely understanding the amount of zakat and the terms in zakat, mustahik, muzakki, amil, nishab. Furthermore, millennials who regularly follow studies on Islam tend to pay more attention to paying zakat on income and services. Thus, the aspect of religiosity becomes one of the determining factors. Then the decision to pay zakat on income and services among millennial employees is also influenced by factors of education level, type of zakat payment preference institution, frequency of zakat payment, and experience in zakat. Where the higher the education, the higher the ability to pay zakat and trust in zakat management institutions/institutions are also believed to be factors for millenials as muzakki to pay zakat. Then the frequency of zakat payments that have been made and experience in paying zakat are believed to have an influence in the decision to pay zakat on income and services.

Isra’iliyyat is one of the elements frequently used in interpretive literature. It is not an important element in the interpretation of al-Qur’an, but its presence may be found in numerous interpretive literature, including those written by Indonesian scholars. This article discusses the use of isra’iliyyat narratives in Nusantara interpretive literature by comparing traditional to contemporary interpretations. The traditional interpretive work selected is tafsir Marah Labid or also known as tafsir al-Munir by Nawawi al-Bantani. A contemporary interpretation selected is tafsir al-Azhar by Hamka. Both these interpretations are selected based on their complete 30 chapters which are still widely referred to by Indonesian society. By using the methodology of document analysis, the researcher compares the attitude of the authors towards isra’iliyyat narratives as well as the methodology of writing isra’iliyyat. Research results find that there is a difference in attitude between Nawawi al-Bantani and Hamka towards isra’iliyyat narratives. Nawawi’s attitude in his interpretation is similar to that of other traditional interpretations which insert such narratives without any explanations whether the narratives may be accepted or otherwise. In contrast, Hamka was more critical towards isra’iliyyat narratives, even though the isra’iliyyat narratives he inserted in his interpretation were selected based on their acceptability and non-contradiction with al-Qur’an or the Prophet’s (pbuh) hadith

Religion plays an imperial role in the ever-changing healthcare system of Malaysia. The Malaysian, being a multi-racial society, has to adapt and accommodate various practices of religion from different cultural and religious backgrounds. It is this diversity that demands the understanding of the different ideologies of faith as a necessity to the healthcare giver such as doctors, nurses, and paramedics. This article aims to compare the principles and practices of the official religion of Malaysia, Islam, as compared to the mainstream religion of the Chinese, which is Buddhism. The discussions focus on the general beliefs and practices of these two religions, the approach towards health and disease and dealing with the issues of death and dying.

Perkembangan keilmuan Islam di Nusantara tidak lepas dari perkembangan hubungan antara muslim Nusantara dengan Haramain sebagai salah satu pusat ilmu dan pendidikan Islam. Abad 17 merupakan masa yang menjadi titik tolak bagi perkembangan sosio-intelektual muslim Nusantara. Pada abad tersebut mula terhasil karya-karya ilmiah karangan Ilmuan Nusantara dalam pelbagai bidang keilmuan termasuk dalam bidang hadis. Artikel ini cuba memaparkan perkembangan pengajian hadis serta peranan institusi pendidikan di Haramain yang telah berjaya melahirkan ramai ilmuan Islam Nusantara. Selain itu, artikel ini ingin menggali khazanah keilmuan para ilmuan Nusantara silam khususnya dalam bidang hadis serta jaringan keilmuan di kalangan ulama Nusantara. Kajian mendapati bahawa penerbitan karya hadis di Nusantara ditandai dengan lahirnya kitab Sharh al-Latif cala Arbac in Hadith karangan Syeikh Abd al-Racuf al-Fansuri. Selepas itu banyak karya-karya hadis yang dihasilkan oleh para ilmuan Nusantara sehinggalah kitab Misbah al-Zalam Sharh Bulugh al-Maram yang dikarang oleh Syeikh Muhammad Muhajirin Amsar. Selain itu, artikel ini juga membuktikan adanya ketersambungan sanad keilmuan antara para Ulama Nusantara dalam kalangan mereka sehingga membentuk satu jaringan keilmuan.

An analysis of the popularity and respectability of the exegetical sub-genre asbāb al-nuzūl (occasions of revelation) in the Qur‟an is usually regarded to be considered under the category of Qur‟anic sciences, which is an intersection between exegesis and narration. With the tool of asbāb al-nuzūl, the exegetes obtain a structural rule that lets them supervise the verse. Furthermore, because of the problems attended upon taking a strictly historical view of asbāb al-nuzūl, Muslim scholars sometimes interpret an asbāb al-nuzūl to mean not an actual historical event, but any situation to which given Qur‟anic verses might have application. Therefore, this study aims to hunt a detailed inspection of the rule of interpretation, which is related to asbāb al-nuzūl applied by M. Quraish Shihab (b. 1944), who was a prolific Indonesian exegete and his published works continue to exert a strong influence. Therefore, to arise a reasonably effortless question: what are the rules contracted to fulfil? When one knows about the asbāb al-nuzūl, it is still to be decided whether the revelation has a specific implication for the particular occasion it was connected with, or whether it is of a general implication and needs to be applied by Muslims at all times. In this vein, by applying a document with an analytical approach, this article found two rules that were related to asbāb al-nuzūl used by Shihab to ensure that the resulting exegesis was following the requirements of Islamic law. Both of these rules emphasise that the most authentic and preferable rule according to majority of the scholars, which is the ruling should be derived based on the generality of the text and not on the particularity of the reason.

Generally, the existence of written works by scholars in the Malay Region (Malaya, Thailand and Indonesia) has been traced to the 12th Century AD. However, their written works on hadith specifically have only been traced to the 17th Century AD. This article is written based on the study of prominent figures and their works with the purpose of tracking the trail of hadith scholars who had contributed much to disseminate the science of hadith in the Malay Region. This study is focused only on their imprint in Malaya (now known as Malaysia), Thailand and Indonesia. Research outcome shows that works on hadith in the 17th and 18th Centuries were few in comparison to works in other fields such as fiqh (jurisprudence), tasawwuf (mysticism) and aqida/tawhid (Islamic creed). Most of the works were translations. In the 19th Century, works on hadith began to be introduced by Nusantara scholars, concomitant with many scholars studying overseas, specifically at Mecca and Medina in the Hijaz, and Egypt. These works are categorized into: 1) specific works on hadith and 2) works on religious sciences such as fiqh, tasawwuf, aqida/tawhid and books containing advice based on many hadith. Various works were written then, not just translations, but also Arabic books written by scholars competent in Arabic, on ulum al-hadith (science of hadith) and mustalah al-hadith (hadith terminology). Writing of such books became more prolific in the 20th Century. The dissemination of such works in Malaya and Indonesia became more widespread such that these works became the main reference in several learning institutions and helped to produce young scholars who followed in the footsteps of the elders.

Isra’iliyyat is one of the elements frequently used in interpretive literature. It is not an important element in the interpretation of al-Qur’an, but its presence may be found in numerous interpretive literature, including those written by Indonesian scholars. This article discusses the use of isra’iliyyat narratives in Nusantara interpretive literature by comparing traditional to contemporary interpretations. The traditional interpretive work selected is tafsir Marah Labid or also known as tafsir al-Munir by Nawawi al-Bantani. A contemporary interpretation selected is tafsir al-Azhar by Hamka. Both these interpretations are selected based on their complete 30 chapters which are still widely referred to by Indonesian society. By using the methodology of document analysis, the researcher compares the attitude of the authors towards isra’iliyyat narratives as well as the methodology of writing isra’iliyyat. Research results find that there is a difference in attitude between Nawawi al-Bantani and Hamka towards isra’iliyyat narratives. Nawawi’s attitude in his interpretation is similar to that of other traditional interpretations which insert such narratives without any explanations whether the narratives may be accepted or otherwise. In contrast, Hamka was more critical towards isra’iliyyat narratives, even though the isra’iliyyat narratives he inserted in his interpretation were selected based on their acceptability and non-contradiction with al-Qur’an or the Prophet’s (pbuh) hadith.