PRINSIP NILAI ISLAM DALAM IMAM (ABDULLAH HUSSAIN, 1995): ANALISIS TEKSTUAL BERASASKAN KERANGKA NAJIB AL-KILANI [ISLAMIC VALUES PRINCIPLE IN IMAM (ABDULLAH HUSSAIN, 1995): A TEXTUAL ANALYSIS BASED ON NAJIB AL-KILANI’S FRAMEWORK]
DOI:
https://doi.org/10.37231/mjis.2025.9.2.307Abstract
Makalah ini menganalisis Imam (1995) karya Abdullah Hussain dengan menggunakan Prinsip Kedua sastera Islam Najīb al-Kīlānī—komitmen terhadap nilai-nilai Islam yang sahih—sebagai kanta operasi. Prinsip ini dioperasikan kepada lima keluarga penanda teks: (i) tauhid & teologi; (ii) insan sebagai khalifah/amanah; (iii) adab & wasatiyyah; (iv) syūrā & keadilan prosedural; dan (v) iḥsān keluarga. Melalui analisis tekstual kualitatif terarah dengan buku kod praspesifikasi, petikan 1–3 perenggan dipilih secara tujuan dalam adegan khutbah, musyawarah, domestik dan krisis; petikan Melayu disertai terjemahan ringkas dan makna peribahasa disemak silang dengan PRPM. Dapatan menunjukkan apabila penanda bertindan (cth. syūrā + adab ujaran; wasatiyyah + penutup peribahasa), sikap normatif menjadi boleh-dirasai, dipercayai dan diingati. Bukti negatif—deskripsi indah tanpa penanda nilai—menjelaskan had: warna estetika sahaja jarang melahirkan komitmen. Kajian menyumbang kerangka operasi skala petikan untuk menilai ketepatan tasawwur dalam fiksyen Islam Melayu, berserta implikasi pedagogi (rubrik adab ujaran & musyawarah) dan komunikasi dakwah (etos satr al-ʿayb, keadilan prosedural).
This article analyses Abdullah Hussain’s Imam (1995) using Najīb al-Kīlānī’s Principle Two of Islamic literature—commitment to sound Islamic values—as an operational lens. We convert the principle into five textual marker-families: (i) tawḥīd & teleology (acts oriented to God and social obligation); (ii) insān as khalīfah/amanah (stewardship and trust); (iii) adab & wasatiyyah (discipline of speech, balance); (iv) shūrā & procedural justice (consultative order, concealment of faults); and (v) family iḥsān (care as daily rite). Using directed qualitative textual analysis with a pre-specified codebook, we purposively sample 1–3-paragraph passages in sermon, deliberation, domestic, and crisis scenes; Malay quotations are page-anchored and translated concisely, and peribahasa meanings are cross-checked in PRPM. Findings show that when markers co-occur (e.g., shūrā + adab ujaran; wasatiyyah + proverbial closure), normative stance becomes perceptible, credible, and memorable. Negative evidence—lush description without value-markers—clarifies the boundary: aesthetic “colour” alone seldom yields commitment. The study contributes a passage-scale operational framework for assessing the accuracy of Islamic worldview (tasawwur) in Malay-Islamic fiction, with implications for pedagogy (rubrics of adab in speaking and consultative deliberation) and daʿwah communication (ethos of satr al-ʿayb, procedural fairness).
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