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"Banten Sultanate is a region known having active and productive ulema (the savants) in writing and copying manuscripts (works) especially religious manuscripts. The process of works writing got full support from the ruler. It had been recorded since Sultan Abu Mafakir Mahmud Abd al-Qadir regime (ruled 1626-1651), and furthermore, the productive period of process of works writing continued until the 19th century. Many of them belonged to Middle East ulema alumnae and stayed in Mecca for a long time, while being there they were active in writing work. Banten Sultanates had a religion counselor, who was one of ulema alumnus, at the same time as a royal work writer who was used to write on his king request. Some religious manuscripts were /dab literature which contained religious teaching an advices, for example filch, theology, Sufism or mysticism, tafsir, nahwu and sarI(Arabic grammer), akhlaq (morals and Islam etics), etc. They were written in Arabic, Sundanesse, Javanesse, and Malay with Pegon, Jawi, Arabic and Latin writing character. And those manuscripts haven't been much researched yet until to day primarity from philological approach. One of Bantenese who had ever been in Mecca is Abdullah bin Abd al-Qahhar al-Bantani - henceforth we call him al-Bantani - he was a writer and copier of the 18""' century's works in the rule of Sultan Abu Nasr `Arif al-Din Zain al-`Asyigin bin `Abd al-Fath Syifa' 7ain al-`Arifin (1753-1777). He wrote three religious books and one of them is Fat/i al Muluk Liyasila ila Malik al-Mu/0k `ala Qa `idat Ahl al-Su/ilk (FM) that contained mysticism. This book had neo¬sufism typical written based on Sultan's request in 1183 H (1769M) and become one of Sultan's private library collections. He is also considered as a great Bantenes ulemas after Yusuf al-t Makassari (d. 1699M). The other his works and copies in manuscripts now are still kept in National Library of Indonesia and have not been published yet. FM is a codex unicus and autographic manuscript which in this research as an object that is done using philological and intertextual approach with editing of the text and content analysis. FM's content represents description of Sufism tendency happened commonly in the world of Islam in the 17d' - 18' centuries. In that era, Sufism tended to Islam orthodhox that was tighter and was reconciled with al-Ghazali teaching. While al-Ghazali was considered as a sunni sufic mystic prominent figure. Around the 16tl' - 17d' centuries, sufism world tended to heterodhox and heretical teaching, for instance wandat al-wujud (the unity of being) doctrine of Ibn `Arabi which is considered as a philosophical sufic mystic. Through FM, al-Bantani did reconciliation between al-Ghazali's teaching and Ibn 'Arabi's teaching, and based this reconciliation (or combination) of teaching on the main source of syari a (Islamic formal law, Sacred law); the Koran and the sunna (the prophet tradition). It made al-Bantani's teaching and thought categorized Neo-sufism. This reconciliation of the two teaching (al-Ghazali's and Ibn `Arabi's) was reflected primarily on al-Bantani's thought of relation between God and Nature which regarded as the relation between Khhliq (The Creator) and khalq (the creature). In such a relation, al-Bantani made the concept of tajalli (manifestation of God) of Ibn `Arabi becoming more accessible from the syaz a side, that is Allah does tajalli with creature in His tanzih (purification) and His tasybth (assimilation) so the only and only God as The One Reality is Allah who is pure from all countable creature - He is an Uncountable - and similarity to the creature. His tajalli or tanazzul is..."

"ABSTRAKSkripsi ini membahas masalah pertikel dalam bahasa Arab khususnya partikel /lam/ dalam Al-Quran. Tujuan penelitian ini adalah mengetahui data-data pertikel /lam/ dalam Al-Quran Al-Karim secara semantic, dan klasifikasinya. Pertikel /lam/ yang menjadi data dalam penelitian ini adalah partikel /lam/ jar yaitu partikel preposisi, pertikel /lam/ ba_d yaitu partikel penanda deiksis, partikel /lam/ ibtida_ yaitu partikel pembuka, partikel /lam/ta_lil yaitu partikel bermakna alasan, partikel /lam/amr yaitu partikel bermakna perintah, partikel /lam/ jawab yaitu partikel sebagai jawaban partikel /lam/juhud yaitu partikel bermakna pelarangan dan penolakan yang keras, dan partikel /lam/zaidah yaitu partikel hanya sebagai tambahan. Ruang lingkup utama penelitian ini adalah empat surat pertama Al-Quran dan beberapa surat yang dipilih secara acak. Dari hasil penelitian ini disimpulkan bahwa terdapat 403 ayat yang mengandung partikel /lam/ yang terdiri dari 248 ayat merupakan partikel /lam/jar, 57 ayat merupakan partikel/lam/ba_d, 44 ayat merupakan partikel /lam/ibdtida_, 17 ayat merupakan pertikel /lam/amr, 13 ayat merupakan partikel /lam/jawab dan 5 ayat merupakan partikel /lam/juhud.

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AbstractThe Reseach study the problem of particle in Arabic language specially particle /lam/ in Koran. The Aim of this research is to know the database of particle within Koran along with semantics meaning, and classification as well. Particle /lam/ database in this research is particle /lam/ jar or particle preposition, particle /lam/ba_d, particle /lam/ ibtida_, particle /lam/ta_lil, particle /lam/amr, particle /lam/jawab, partaicle /lam/juhud and particle /lam/zaidah. The concern of this research is four-first-chapter within Koran, it is Al-Fathiha, Al-Baqarah, Ali Imran, and An-Nisa. As the result of this research can be concluded that there are 403 verses which include particle /lam/ that is 248 verses for particle /lam/jar, 57 verses for particle /lam/ba_d, 44 verses for paraticle /lam/ibdtida_, 17 verses for particle /lam/amr, 13 verses for particle /lam/jawab and 5 verses for particle /lam/juhud."