Hubungan Islam dan agama Yudaisme

Hubungan Islam dan agama Yudaisme dimulai pada abad ke-7 Masehi dengan cikal bakal dan penyebaran Islam di Jazirah Arab. Dua agama tersebut berbagi nilai, paduan dan prinsip yang sama.^[1] Islam juga memasukkan sejarah Yahudi sebagai bagian darinya sendiri. Umat Muslim mengakui Bani Israel sebagai konsep relijiun penting dalam Islam. Musa, nabi paling penting dalam Yudaisme, juga dianggap sebagai nabi dan pembawa pesan dalam Islam.^[2] Musa disebutkan dalam al-Qur'an melebihi tokoh lainnya, dan kehidupannya lebih banyak dikisahkan ketimbang nabi lainnya.^[3] Terdapat sekitar 43 rujukan kepada bani Israel dalam al-Qur'an (tidak termausk nabi-nabi individual),^[4] dan beberapa dalam Hadits. Otoritas-otoritas rabbinik dan cendekiawan Yahudi pada masa berikutnya seperti Moshe ben Maimon mendiskusikan hubungan antara hukum Islam dan Yahudi. Maimon sendiri memiliki pendapat yang dipengaruhi oleh pemikiran hukum Islam.^[5]

Karena Islam dan Yudaisme berbagi cikal bakal umum di Timur Tengah melalui Ibrahim, keduanya dianggap merupakan agama-agama Abrahamik. Terdapat banyak aspek berbagi antara Yudaisme dan Islam; Islam sangat dipengaruhi Yudaisme dalam sudut pandang agama fundamentalnya, struktur, keputusan dan penerapan.^[1] Karena kesamaannya, serta melalui pengaruh budaya dan filsafat Muslim di kalangan masyarakat Yahudi di dunia Islam, terdapat tumpang tindih fisik, teologi dan politik antar dua keyakinan tersebut selama 1.400 tahun berikutnya. Contohnya, Wakaf pertama disumbangkan oleh orang Yahudi, Rabbi Mukhairiq.^[6] Dan pada 1027, seorang Yahudi, Samuel bin Naghrillah, menjadi penasehat dan jenderal militer papan atas dari Taifa Granada.^[7]

Catatan

^ ^a ^b Prager, D; Telushkin, J. Why the Jews?: The Reason for Antisemitism. New York: Simon & Schuster, 1983. pp. 110–26.
^ Qur'an Maryam:51: "Also mention in the Book (the story of) Moses: for he was specially chosen, and he was a messenger (and) a prophet."
^ Annabel Keeler, "Moses from a Muslim Perspective", in: Solomon, Norman; Harries, Richard; Winter, Tim (eds.), Abraham's children: Jews, Christians, and Muslims in conversation, by. T&T Clark Publ. (2005), pp. 55–66.
^ Yahud, Encyclopedia of Islam
^ Sarah Stroumsa, Maimonides in His World: Portrait of a Mediterranean Thinker, Princeton University Press, 2009 pp. 65–66: 'we do know the extent of Maimonides' involvement in the wider Islamic culture. We know that, as far as science and learning are concerned, he was deeply immersed in the culture, and did his best to remain abreast of the developments that occurred in it. The reluctance to acknowledge his familiarity with Muslim law is therefore puzzling, particularly since there is no evidence for such reluctance on Maimonides' part' (p. 65)
^ Muqtedar Khan (4 Dec 2009). "Mukhayriq 'the best of the Jews'". Slash News.
^ https://www.jewishvirtuallibrary.org/jsource/biography/Nagid.html

Referensi

Abbas, Zia (2007). "Israel: The History and how Jews, Christians and Muslims Can Achieve Peace". ISBN 0-595-42619-0
Lewis, Bernard (1999). Semites and Anti-Semites: An Inquiry into Conflict and Prejudice. W. W. Norton & Co. ISBN 0-393-31839-7
Lewis, Bernard (1984). The Jews of Islam. Princeton: Princeton University Press. ISBN 0-691-00807-8
Lewis, Bernard, Cultures in Conflict: Christians, Muslims, and Jews in the Age of Discovery, US: Oxford University Press (1995)
Cowling, Geoffrey (2005). Introduction to World Religions. Singapore: First Fortress Press. ISBN 0-8006-3714-3.
Artikel ini memadukan teks dari Jewish Encyclopedia 1901–1906 , sebuah terbitan yang kini berada di ranah publik.
Abdelwahab Meddeb & Benjamin Stora (directors). "A History of Jewish-Muslim Relations - From the Origins to the Present Day". Princeton University Press (2013)
Poliakov, Leon (1974). The History of Anti-semitism. New York: The Vanguard Press.
Stillman, Norman (1979). The Jews of Arab Lands: A History and Source Book. Philadelphia: Jewish Publication Society of America. ISBN 0-8276-0198-0
Stillman, Norman (2006). "Yahud". Encyclopaedia of Islam. Eds.: P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Brill. Brill Online
Zuckermann Ghil'ad (2006). "'Etymythological Othering' and the Power of 'Lexical Engineering' in Judaism, Islam and Christianity. A Socio-Philo(sopho)logical Perspective", Explorations in the Sociology of Language and Religion, edited by Tope Omoniyi and Joshua A. Fishman, Amsterdam: John Benjamins, pp. 237–58. ISBN 90-272-2710-1

Pranala luar

Ask Musa Diarsipkan 2012-03-26 di Wayback Machine. – explaining Judaism to Muslims.
The Jewish Discovery of Islam by Martin Kramer

[Why?-1] Prager, D; Telushkin, J. Why the Jews?: The Reason for Antisemitism. New York: Simon & Schuster, 1983. pp. 110–26.

[2] Qur'an Maryam:51: "Also mention in the Book (the story of) Moses: for he was specially chosen, and he was a messenger (and) a prophet."

[Keeler-3] Annabel Keeler, "Moses from a Muslim Perspective", in: Solomon, Norman; Harries, Richard; Winter, Tim (eds.), Abraham's children: Jews, Christians, and Muslims in conversation, by. T&T Clark Publ. (2005), pp. 55–66.

[4] Yahud, Encyclopedia of Islam

[5] Sarah Stroumsa, Maimonides in His World: Portrait of a Mediterranean Thinker, Princeton University Press, 2009 pp. 65–66: 'we do know the extent of Maimonides' involvement in the wider Islamic culture. We know that, as far as science and learning are concerned, he was deeply immersed in the culture, and did his best to remain abreast of the developments that occurred in it. The reluctance to acknowledge his familiarity with Muslim law is therefore puzzling, particularly since there is no evidence for such reluctance on Maimonides' part' (p. 65)

[Muqtedar_Khan-6] Muqtedar Khan (4 Dec 2009). "Mukhayriq 'the best of the Jews'". Slash News.

[7] ttps://www.jewishvirtuallibrary.org/jsource/biography/Nagid.html

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