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Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 5, pp 96-119; doi:10.35719/islamikainside.v5i1.36

Abstract:
The treasury of Qur’anic interpretation in Indonesia, from the early generation of its emergence to the present generation, has been always a relevant object of research to discuss. This is because the works of tafsīr in Indonesia possess their own characters, which differ from that of the similar work in other places. It can be found, among others, in the work of Tafsir al-Ibrīz written by Bisri Mustofa in 1960. This work possesses a distinctive characteristic of Nusantara such as the use of Javanese language as its main presentation language and the use of Arabic-Pegon letter. Another distinctive feature is the element of Javanese-Indonesian local wisdom contained in the work. This article will examine the background of the preparation of this work and the extent of its locality. The writing of al-Ibrīz, instead of a means of worship and seeking God’s pleasure, can also be seen as an attempt to “promote” the local wisdom of Islam Nusantara which is reflected, among others, in the culture of Javanese mysticism, the pilgrimage of awliyā’ tombs, and the Javanese ancestor’s potion.
Baihaki Baihaki
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 5, pp 1-25; doi:10.35719/islamikainside.v5i1.40

Abstract:
The study focuses on the discussion of a political polemic which has led to theological disputes and has subsequently created various types of interpretations of the Qur’ān. In this context, the author limits the discussion into three main treasures, namely Sunnī, Shī‘ah, and Mu‘tazilah. The polemic commenced due the succession process of Abu Bakr’s caliphate. It has been known that the Sunnī group claimed Abu Bakr as the successor of the Prophet Muhammad, while the Shī‘ah people demanded ‘Alī b. Abī Ṭālib as the one who possesses right to be the successor of the Prophet. Different political affiliation has consequently led to different interpretations of the Holy texts produced by these different groups. It is, therefore, interesting to observe how the similar Qur’anic verses are interpreted differently. Comparing inter-stream interpretations of the Qur’ān will show us the difference and contestation of meaning among them. This article will demonstrate how an interpreter of al-Qur’ān has been always influenced by the context of his/her historical background and expertise, including the political ideology he or she affiliated to.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 5, pp 120-141; doi:10.35719/islamikainside.v5i1.35

Abstract:
This article attempts to reveal epistemological dimension of Musta’in Syafi’i’s interpretation in his work Tafsir al-Qur’an Aktual. It employs the perspective of truth theory which has been widely known within the philosophy of science. As a product of interpretation, Musta’in’s work has been a result of scientific work whose validity can be critically evaluated on the basis of three standards of truth, namely coherence, correspondence, and pragmatic aspect covered in the work. The study finds that the validity of interpretation of Musta’in is measurable. The measurability of this work can be seen within its coherence in presenting propositions systematically, logically, and consistently. The coherence of propositions and argumentative facts show us that Musta’in’s work is correspondently accurate. Musta’in’s work, moreover, is pragmatically advantageous as it corresponds to scientific expediency when it worthily contributes to provide the society solutions and answers to their social problems and other aspects regarding Islamic laws.
Nasiruddin Nasiruddin
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 5, pp 49-71; doi:10.35719/islamikainside.v5i1.38

Abstract:
The plurality of society, which consists of races, ethnicity, tribes, and religions, often generates a number of complex social problems such as harassment behavior against other different groups, including religious defamation. There have been Qur’anic verses which tell us how to deal with other groups who slandered Islam. Al-Qur’ān uses the terms al-istihzā’ and al-sukhrīyah most, when it discusses the issue. This article deliberates to discuss the issue of religious defamation focusing on Wahbah al-Zuḥaylī’s al-Tafsīr al-Munīr. To do so, the author will classify the relevant verses on the issue based on their asbāb al-nuzūl. The author will also find the relevant Ḥadīth to confirm the discussed matter. Al-Qur’ān has clearly informed us how to respond to those who commit religious defamation against Islam. It tells Muslims to not appoint them as leaders, not to support them when they are committing defamation with any means, and to advise them for their despicable deed.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 5, pp 72-95; doi:10.35719/islamikainside.v5i1.37

Abstract:
This article strives for elaborating Thoifur Ali Wafa’s thoughts and his views on women’s rights in his Firdaws al-Na‘īm bi Tawḍīḥ Ma‘ānī Āyāt al-Qur’ān al-Karīm. His work discusses Qur’anic verses, which deals with women and their rights. Considering that Thoifur has been a Muslim scholar who born and live in Sumenep Madura whose people believe in superiority of men upon women, the issue is then undeniably interesting to discuss. It seems that Thoifur, through his work, attempts to reveal religious understanding which tends to be gender biased. He insists to obliterate patriarchal culture and discrimination against women as a result of irresponsibly fault social construction to the understanding of religious texts. Based on his interpretation of verse 21 surah al-Rūm, verse 232 surah al-Baqarah, verse 195 surah Āl ‘Imrān, verse 38 surah al-Mā’idah, verse 34 surah al-Nisā’, verse 187 surah al-Baqarah, verse 228 surah al-Baqarah, verse 19 surah al-Nisā’, verse 229 surah al-Baqarah, verse 36 surah al-Nisā’, verse 15 surah al-Aḥqāf, verse 71 surah al-Tawbah, verse 12 surah al-Mumtaḥanah, and verse 34 surah al-Nisā’, Thoifur argues that women possess a number of rights within both domestic and public spheres. Keywords:; ; ; .
Samani Samani
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 5, pp 26-48; doi:10.35719/islamikainside.v5i1.39

Abstract:
Controversy surrounding the meaning of Q.S. al-Māidah [5]: 51 regarding whether or not a non-Muslim leader in Indonesia is a hot issue nowadays. The pros and cons around whether or not non-Muslim leaders are widely discussed by academics in Indonesia. The article elaborates the term awliyā’ in surah al-Mā’idah [5]: 51 focusing specifically on Abū Bakr Jābir al-Jazāirī’s perspectives in his Aysar al-Tafāsīr. In addition, it discusses jurisprudential consequence of the term and its correlation to other terms such as khalīfah, mulk, imāmah, amīr al-mu’minīn, and sulṭān. The study finds that the term awliyā’ has correlation of meaning to other terms concerning leadership, particularly the aforement-ioned five terms. Although each term possesses its own denotative meaning, all of these terms connotatively contain correlative synonym and similar meaning, not that of paradigmatic and controversial meaning. All of them refer to similar meaning, i.e. leadership and power.
Jauharotina Alfadhilah
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 201-224; doi:10.35719/islamikainside.v4i2.50

Abstract:
This article analyzes the concept of God according to Sunan Bonang’s view in his works, namely Primbon Bonang and Suluk Wujil. This article concludes that the two books are a compendium of Sunan Bonang’s Sufism and his spiritual journey during his life. Sunan Bonang explains that the first step that must be done by the sālik before embarking on a spiritual journey is trying to know himself and multiply wirid and zikir. Sunan Bonang’s type of sufism can be categorized Sunnī Sufism, which rejects the concept of Waḥdat al-Wujūd. Alternatively, he proposes a new concept called “Padudoning Kawula Gusti”, which means that human is not God and God is not human; both cannot be unified. To him, God is the transcendent and immanent One with several limitations. The unity of God is explained by him through the sentence of lā Ilāh illā Allāh, which means there is no god but Allah. The sentence is started with nafy (negation) “there is no god” then continued with the phrase ithbāt (affirmation) “but Allah”, which means that there is only One God in the universe.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 255-281; doi:10.35719/islamikainside.v4i2.52

Abstract:
This article explores the idea of mysticism promulgated by Adonis. To him, his works are an attempt to arrive at the disclosure of the visible and the hidden (al-kashf ‘an al-mar’ wa al-lā mar’ī). He acknowledges that the effort is based on the concept of ẓāhir and bāṭin within Sufism. The element of mysticism in Adonis’s idea has been manifested through the harmonization of Sufism-Surrealism. He uses other perspectives in defining Sufism and Surrealism; a perspective that enables the harmonization of both. To investigate the harmonization, the author employs epistemological point of view coupled with phenomenological approach as the methods of analysis of Adonis’s texts. The study reveals another type of Sufism and Surrealism, which emanates from the world of Adonis. Adonis has understood Sufism and Surrealism as two separate realms but they share one similar purpose, namely being identical with the Absolute or united with Him. Most radically, he views Sufism as a non-religious school, instead a universal philosophy of life to understanding the Universe. On the other hand, Adonis sees Surrealism as another form of mysticism, i.e. mysticism with no religious institution;
Wahyudi Wahyudi
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 179-200; doi:10.35719/islamikainside.v4i2.49

Abstract:
This article presents a study of ta’wīl promulgated by two prominent Sufis, namely Abū Ḥāmid al-Ghazālī and Ibn ‘Arabī. Although both use the ta’wīl method of explaining the Qur’anic verses, they are different in terms of “the school” they embrace to. When al-Ghazali belongs to the Sunni Sufi category, Ibn ‘Arabī is a representation of the Naẓarī Falsafī Sufi. In their ta’wīl both Sufis employ symbols as a medium to understanding. In al-Ghazālī’s perspective, symbols are the most appropriate method to explain the meaning obtained through kashf. As for Ibn ‘Arabī, the symbol is a method of solving and breaking down the ultimate reality associated with the basic concepts of truth, nature, and man. The symbolic language framework can be known only by certain people who have a clean and pure heart. In interpreting the Qur’ān, Ibn ‘Arabī and al-Ghazālī belong to the category of those who use symbolism interpretation approach; interpreting the Qur’anic verses which are incompatible with the extrinsic meaning of the texts but with their abstract symbols.
Moh. Syihabuddin
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 225-254; doi:10.35719/islamikainside.v4i2.51

Abstract:
The article attempts to describe the thought of Hasan Ma’shum’s followers on Sufism along with their responses to the Postmodern world. Employing Bourdieu’s genetic structuralism analysis theory, the author creates a frame work analysis to reveal the phenomenon. This is a part of critical theories in Sociology which has been developed to overcome the problem of dichotomy between individual and society, agent and social structure, and freedom vis a vis determinism. The study finds that the followers of him are able to wisely respond to the Postmodern culture, which massively spread and unstoppably influence many aspects of social realms, without necessarily overreact and behave radically. Cultural capital, which shapes Hasan’s thought and views as the agent of sufism, has been a sort of habituation of their life to live as homo socious (social beings) and religious community. The cultural capital has generated a habitus within their selves and enabled them to gain knowledge of Sufism, and at the same time led them to wisely respond to the Postmodern reality.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 282-309; doi:10.35719/islamikainside.v4i2.53

Abstract:
The story of Moses dominates most the whole story in the Quran. When one assumes that the Qur’ān belongs to the Prophet Moses, it is then a fairly common assumption. The narrative method is one of the best methods to convey messages and lessons, especially religious messages. It has been a reason why the Qur’ān covers more narrative verses than laws and commands. This article deals with a new approach in understanding such narration, which so-called literary psychology. This approach has been used to understanding personality of the individual mentioned in the story. Such personality is regarded as an important lesson to inspire and motivate the readers. The psychological theory commonly used in this approach is the religious coping strategy. This approach draws a conclusion which shows that Moses possessed a virtuous religious coping strategy. This approach can be a way out to solve the old method of interpretation of the story that unable to address the psychological aspects of the Prophet Moses as well as to develop the integration-interconnection paradigm of Islamic scholars with general science
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 155-178; doi:10.35719/islamikainside.v4i2.48

Abstract:
This article strives for describing the mystical dimension of sulūk practiced by Muhammad Kholil Bangkalan (known as Shaykhona Kholil) in which his concepts, doctrines, and ethical values of Sufism have been so far secretly unrevealed. All these aspects are covered with his famous and legendary supernatural narratives of his life. The study finds that there has been a similarity of mystical practices of Sufism performed by Shaykhona Kholil and ‘Abd al-Qādir al-Jīlānī. No one has adequate information of Kholil’s mystical life except short diminutive stories he told himself about the process of his khidmah (devotion) to Shaykh ‘Alī Rahbinī. The Sufism practiced by Kholil can be categorized as faṣīh al-ḥāl (the ability to behave in accordance with the very principle of Sufism doctrines), not faṣīh al-lisān wa al-qalam (the ability of presenting speech and writing on Sufims themes). To Kholil, generating capable and well-equipped pupils is more important than giving speech and writing books on Sufism. Therefore, the doctrines of Sufism need to be exemplary nurtured (‘amalī) through actual and practical deeds.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 96-120; doi:10.35719/islamikainside.v4i1.58

Abstract:
This article analyzes about relation between human and nature in the “self-cleansing” tradition and knows the meaning of purity in the ecotourism perspective in the Seloliman village of Mojokerto. The purpose of this study is to understand human and natural relations in a tradition as self-serving and to know the meaning of self as purely in the ecotourism perspective. The results of this study concluded that, in the perspective of Javanese philosophy, a purely self-made tradition was used to draw closer to God, especially in the silent procession. The process of silence is the stage where a person performs self-reflection and reaches harmony with God and nature. In the perspective of existentialistic phenomenology, the ability to understand Jolotundo as a space for spiritual practice provides an understanding of spiritual actors in their interests in this world, and their ontological relations with nature and their world. In the ecotourism perspective, as self-serving has undergone cultural acculturation in each method and its meaning, this indicates that every religion that is acculturated in a purified tradition has a universal meaning about the existence of nature.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 121-153; doi:10.35719/islamikainside.v4i1.61

Abstract:
This article discusses the dynamics of mainstreaming Moderate Islam in the Masjid Nasional Al-Akbar Surabaya (MAS) by analyzing how the design of Islamic moderation developed by MAS managers. This article also analyzes the sermon material delivered by the preachers during a khutbah on Friday can have an impact on mainstreaming moderate Islam. The construction of Moderate Islam at the MAS is Islam raḥmah li al-‘ālamīn by carrying out and upholding five basic principles, namely: tawāsuṭ, tawāzun, ta‘ādul, tasāmuḥ, and amr ma‘rūf wa nahy ‘an al-munkar bi al-ma‘rūf. The dynamics of mainstreaming Moderate Islam carried out by MAS is with the strategy of escorting da‘wah starting from choosing khotib/dai, determining the themes of Islam that give mercy to all humans by upholding al-akhlāq al-karīmah according to MAS’s vision, mission and value by putting forward mandate, istikamah, giving uswah, being responsible, and li jamī‘ al-ummah).
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 24-49; doi:10.35719/islamikainside.v4i1.45

Abstract:
This study discusses the phenomenon of tradisi sedekah bumi (giving alms to the mother Earth) in the Village of Made, Sambikerep, Surabaya. The tradition of giving alms to the mother Earth—which has been commonly performed by agrarian society (rural people) in Java as a manifestation of thankfulness upon “the Unseen Power” who is regarded as having power to determine successfulness and failure of harvest—has been, in fact, well preserved by the people of Made until the present days. It has been obviously known that the people of Made are no longer an agrarian society; rather they have become a part of a modern urban society of Surabaya. In other words, theological values of tradisi sedekah bumi performed by the people of Made are intended to be compatible with the development of modern social reality. The study, therefore, seeks to scrutinize the practice of tradisi sedekah bumi performed by the people of Made along with its theological dimensions. It is found that the tradition has been passed on generation to generation as a manifestation of gratefulness, an appreciation to the Earth, a means of strengthening brotherhood among the plural community, and a way to gain prosperity and blessing from God.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 1-23; doi:10.35719/islamikainside.v4i1.44

Abstract:
The article analyzes the root of political movement of Islamic fundamentalism in the modern era with particular focus on tracing theological and political reason of this group in Karen Armstrong’s work. The author tries to critically discuss Armstrong’s views about political ideology held by the Islamic fundamentalism. Since the Islamic fundamentalism needs to be carefully understood as a political movement, it can help us to clearly identify their position along with their ideological basis they fight for. This study concludes that various types and forms of what so-called “fundamentalism” should be essentially observed as political-theological discourse; a sort of nationalism or ethnicity which is articulated in religiously manner. Therefore, fundamentalism can be understood as a political movement based on Islamic ideology. Furthermore, the theology and ideology of fundamentalists have been psychologically rooted from fear and anxiety. It has been a result of their assumption that the proponents of secularism would annihilate them. The fundamentalism is not an obsolete matter from the past; rather it is a modern and innovative movement.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 74-95; doi:10.35719/islamikainside.v4i1.47

Abstract:
The article attempts to reanalyze the concept of God, human, and their relation. God, in Islam, is The One, The Life, The Eternal, and The Endless. His Oneness is absolute, but His Absoluteness is unlike the absoluteness of the universe. God is transcendent and immanent at the same time. Al-Attas distinguishes the concept of God as Rabb and God as Ilāh. Human, to al-Attas, is spirit and organism, and body and soul. The organismic side of human beings along with their five senses functions to help them living in the world. The spiritual dimension of human beings, on the other side, has an ability to formulate a set of meanings which involve assessment, differentiation, and explanation. When we observe the relation of God and human from the concept of tawḥīd ulūhīyah and tawḥīd rubūbīyah we will find two interrelated role of human, namely the role as God’s servant and the role as God’s representative and mandate (khalīfah) on the earth. These two roles are inseparable. Al-Attas argues that separation of the two will create imbalance personality of the human. It will subsequently jeopardize their existence and the earth they live on.
Masduri Masduri
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 4, pp 50-73; doi:10.35719/islamikainside.v4i1.46

Abstract:
Anthropocentric theological reconstruction of Ḥasan Ḥanafī introduces us a set of humanity themes as a stand point to build and develop human’s religious-spiritual reason in order to respond to spiritual emptiness of the West and material desolation of the East. Human beings possess what so-called authenticity of actions. It is—within Ḥanafī’s anthropocentric theological reconstruction—termed as independent human; a human who has independence in every action and makes the Islamic theology as the basis of his/her spiritual and practical values. Critical reading through the theory of hermeneutics promulgated by Jurgen Habermas brings this article to a finding of epistemological correlation between the independent human (within Ḥanafī’s anthropocentric theological reconstruction) and the construction of thought the West’s existentialism philosophy. Critical-constructive reading of this article puts Ḥanafī as a theistic-existentialist philosopher along with Islamic theology as his fundamental basis.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 3, pp 265-293; doi:10.35719/islamikainside.v3i2.62

Abstract:
This article analyzes the method of criticizing the ḥadīth offered by Muḥammad al-Ghazālī from Sunnī school and Abū Ja‘far Muḥammad b. Ya‘qūb al-Kulaynī from Shi‘ite school. The focus of the problem in this study is the difference in the qualifications of hadiths between Sunnī and Shi‘ite schools which are the two largest Islamic schools which always have a theological and political contradiction between the two. From these two figures, it can be concluded that there is an equal method of criticism, which is located in the narrator must be ḍābit and thiqqah. Besides that there are also differences between al-Ghazālī that does not require the connection of narrators and emphasizes more on critical criticism. Whereas al-Kulaynī requires his sanad to be continued, where he equalizes the infallible priest with the Prophet. The criterion is more to the criticism of sanad. The same criteria in the criticism method can facilitate tracking of authentic ḥadīth. Likewise with the different methods of criticism, many traditions are considered valid by the Sunnis but da‘īf according to the Shi‘a and vice versa.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 3, pp 143-164; doi:10.35719/islamikainside.v3i2.41

Abstract:
Among the Orientalists, who have different ideas, are Ignaz Goldziher and Nabia Abbott. In his study, Goldziher always show a sharp criticism of the scientific construction of ḥadīth and his views on ḥadīth have been always dissimilar with scholars of ḥadīth. He also alleges that the existence of ḥadīth is no longer original. Abbott’s thought of ḥadīth, in contrast, tends to be moderate. Broadly speaking, Abbott’s views seem to reinforce the thought of ‘ulamā’ al-ḥadīth. Abbott even acknowledges that the compilation of ḥadīth has existed since the Prophet Muhammad’s lifetime. In this context, it is interesting to note that Goldziher and Abbott are equally orientalists who employ the Western paradigm in examining ḥadīth. The question is whether there is a relationship of thought between the two. Using descriptive and analytical methods this article specifically traces and explores the relationship of Abbott and Goldziher’s thoughts. The study aims to determine the extent to which the relation of thought between the two Orientalists and the factors affect the similarity of thought between them.
Syamsul Arifin
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 3, pp 189-212; doi:10.35719/islamikainside.v3i2.43

Abstract:
This article specifically discusses the method and typology of understanding of the ḥadīth held by Muḥammad Shaḥrūr in his work al-Sunnah al-Rasūlīyah wa al-Sunnah al-Nabawīyah. The results reveal that Shaḥrūr offers a number of stages in understanding ḥadīth, are: first, understanding ḥadīth not as a divine revelation. Second, understanding ḥadīth according to the principles of al-tanzīl al-ḥakīm. Third, distinguishing the role of the Prophet Muhammad as an ordinary man, a prophet, and an apostle. Fourth, collecting ḥadīths which are meaningful or still in one theme. Fifth, testing ḥadīth with ratio, healthy logic, and science. Sixth, testing ḥadīth with the historical fact, and seventh, distinguishing the unseen and the seen. Furthermore, the typology of the understanding hadis of Shahrur in his book can be classified into a moderate-reformist school. This is because he invites Muslims to reconstruct the understanding of ḥadīth contextually.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 3, pp 165-188; doi:10.35719/islamikainside.v3i2.42

Abstract:
This research is prompted by the thought of Kamaruddin Amin who challenges the concept of ‘Ulūm al-Ḥadīth about the transmission of mudallisīn in the Ṣahīḥ al-Bukhārī and Ṣahīḥ Muslīm. The article finds that: first, there have been inconsistencies and gaps between the theory and practice in the concept of tadlīs; second, there are negative implications of application of tadlīs according to ‘Ulūm al-Ḥadīth against the transmission of mudallisīn; third, Ṣīghat al-Taḥammul wa al-Adā’ has no significance either in the study of ḥadīth authentication in general or in the context of tadlīs in particular; fourth, Nāsir al-Dīn al-Albānī’s method of determining the authenticity of mudallas ḥadīth has a weakness and negative implications upon mudallas ḥadīths in general; fifth, the application of mudallas ḥadīth criticism according to the traditional method using al-jarḥ muqaddam ‘alā al-ta‘dīl idhā kānā mufassaran when the controversy occurs in the assessment of the predicate of a ḥadīth; and sixth, orientalist’s method of giving the calendar to the ḥadīth can be used as an alternative way to overcome the weaknesses of the method of classical ḥadīth science.
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 3, pp 243-264; doi:10.35719/islamikainside.v3i2.60

Abstract:
This article analyzes the model of narration of ḥadīth with meaning (bi al-ma‘nā) in the perspective of framing analysis according to Murray Edelman. Analysis of framing is relevant to be applied to historical ḥadīth with meaning (bi al-ma‘nā), where the ḥadīth is information on the events of the Prophet Muhammad which were witnessed by various sentences and words. The concept of framing analysis is closely related to information about an event that is presented with a different editor and a different visual side. This editorial and visual diversity fosters scientific assumptions which then develop into a concept of framing analysis. The variety of traditions of the ḥadīth narrated meaningfully is a result of the process of categorization and construction among the narrators of the ḥadīth. Even though it is not a determinant factor, the riwāyat bi al-ma‘nā tradition shows a different process of categories and constructs among the narrators of the ḥadīth. The event is the same but expressed in a series of different sentences, or different words.
Fahmi Ali Syaifuddin Rizal
Islamika Inside: Jurnal Keislaman dan Humaniora, Volume 3, pp 213-242; doi:10.35719/islamikainside.v3i2.59

Abstract:
This article tries to re-read the results of research conducted by Muḥammad Nāṣir al-Dīn al-Albānī against the ḥadīths in al-Jāmi‘ al-Ṣaḥīḥ by Muslim b. al-Ḥajāj al-Naysābūrī. He has considered weak (ḍa‘īf) against the twenty hadith contained in the al-Jāmi‘ al-Ṣaḥīḥ either due to problems related to the integrity and credibility of the narrator in the course of his treasures (sanad) as well as concerning the authenticity problem of hadith texts (matn). The results of the study show that his research contains many errors due to the lack of careful understanding of the pronunciations used by the ḥadīth critics when conducting a review of the abovementioned narrative. In addition, al-Albānī also lacked the extra attention in analyzing the status of the narrators assessed jarḥ and ta‘dīl, so erroneously in concluding the status of narrator. It seems, he does not understand the difference of pronunciation of the ḥadīth, ignores the sharḥ of the ḥadīth, and ignores the other hadiths as a comparison in conducting research.
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