Articles
<![CDATA[AL-BUKHARY INTELLECTUL GENEALOGY: TRACING THE AUTHORITY OF AN HADITH AND FIQH ]]>
<![CDATA[Hasyim, Muh. Fathoni]]>
<![CDATA[ Syariah: Jurnal Hukum dan Pemikiran Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Antasari Banjarmasin ]]>
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DOI: 10.18592/sjhp.v19i2.3358
<![CDATA[Abstract: This article aims to reveal the authority of al-Bukhary as intellectul figures who have independence in dul scientific authority. He is often assumed as an expert of hadith only. In fact, as a collector of hadiths, he studied those hadiths deeper as a source of law which produced ijtihad products that are different compared to the predecessors. Therefore, some people argue that he is not only an expert of hadith but also a mujtahid (fiqh expert). In this context, it is interesting to explore the intellectul genealogy of al-Bukhary. The findings of this study prove that he succeeded in occupying a high position as an expert of both hadith and fiqh by interacting with many scholars from various regions. This interaction form his intellect which worthy of being called the absolute mujtahid. Al-Bukhary succeeded in exploring fiqh thoughts based on his extensive and deep mastery of hadiths. Through his ijtihad products, al-Bukhary had built a dynamic and authoritative tradition of Islamic intellectul treasure. Abstrak: Artikel ini bertujuan untuk mengungkap otoritas al-Bukhary sebagai tokoh intelektual yang memiliki independensi dalam otoritas ilmiah. Ia sering dianggap sebagai ahli hadis saja. Bahkan, sebagai pengumpul hadis, ia mempelajari hadits-hadits tersebut sebagai sumber hukum yang menghasilkan produk ijtihad yang berbeda dibandingkan dengan para pendahulunya. Oleh karena itu, beberapa orang berpendapat bahwa ia bukan hanya ahli hadits tetapi juga seorang mujtahid (ahli fiqh). Dalam konteks ini, menarik untuk mengeksplorasi silsilah al-Bukhary yang intelek. Temuan penelitian ini menunjukkan bahwa ia memiliki otoritas independen sebagai ahli hadits dan fiqh. Otoritas tersebut merupakan hasil interaksi dengan banyak ulama dari berbagai wilayah. Interaksi guru-murid dalam upaya kodifikasi hadis ini membentuk kecerdasannya yang layak disebut mujtahid mutlak. Al-Bukhary berhasil mengeksplorasi pemikiran fiqh berdasarkan penguasaan haditsnya yang luas dan mendalam. Melalui produk ijtihadnya, al-Bukhary telah membangun tradisi yang dinamis dan otoritatif dari khazanah intelektual Islam. ]]>
<![CDATA[Literasi Politik Komunitas Samin di Bojonegoro dalam Pemilu Perspektif Fiqih Siyasah ]]>
<![CDATA[Hasyim, Muh Fathoni]]>
<![CDATA[ Al-Manahij: Jurnal Kajian Hukum Islam Vol 14 No 2 (2020) ]]>
Publisher : <![CDATA[Fakultas Syariah IAIN Purwokerto ]]>
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DOI: 10.24090/mnh.v14i2.3933
<![CDATA[The dynamics of political participation of the Samin community in Bojonegoro show significant development of political literacy. This study is focused on answering the political literacy of the Samin community in voicing their aspirations in the General Election from the perspective of Fiqh Siyasah. The results of the study show that the level of political literacy of the Samin community is increasing. The indicator is that the enthusiasm of the Samin people in exercising their voting rights in the general election. In facing elections, the Samin community usually holds a community meeting led by the customary head, to determine the direction of their political aspirations. Over time, this tradition, although still valid, the results of its decisions are not binding. This means that the Samin people are given the freedom to make their own choices. This is different from previous times where the results of the deliberations were a collective decision in determining political aspirations. In the context of Fiqh Siyasah, the political literacy of the Samin community in the General Election is an exciting process of democratization, because the participation of the Samin community shows a growing awareness of living as a nation and a state within the frame of diversity. The practice of deliberation carried out by the Samin community is the application of the principle of deliberation in Islam, so that even though the results are not binding, the decision-making process creates a dialogue between community members to build an increasingly dynamic and progressive political literacy of the Samin community.]]>
<![CDATA[Implementasi Isbat Nikah Massal Di Madura: Kajian Sosiologis-Filosofis ]]>
<![CDATA[Muh. Fathoni Hasyim]]>
<![CDATA[ AL-HUKAMA Vol. 9 No. 2 (2019): December 2019 ]]>
Publisher : <![CDATA[State Islamic University (UIN) of Sunan Ampel ]]>
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DOI: 10.15642/alhukama.2019.9.2.347-372
<![CDATA[Marriage is a very important and sacred event in married life. Marriage is a legitimate starting point to establish kinship and brotherhood of the two extended families. So, it’s not uncommon for a wedding to be enlivened by a lively party, spending a very large budget. Nevertheless, there is a certain community in Madura that ignores it, so it does not record it in the official institution, the KUA (the Office of Religious Affairs). Even though marriage registration brings benefit, justice and protection of civil rights as well as preventive measures in preventing unawareness, so that the MWC NU of Gapura, Sumenep runs a program called “Mass Isbat Nikah”. The above problems raise two questions. Why do many isbat of marriage occur in a married couple? and how is the implementation? The review of this article will focus on how the implementation of mass marital marriage in Madura with socio-philosophical analysis.]]>
<![CDATA[Pemikiran Fikih Muhammad ibn Isma’il Al-Bukhary ]]>
<![CDATA[Muh. Fathoni Hasyim]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 11 No 1 Juni (2008): Al-Qanun Vol. 11, No. 1, Juni 2008 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2008.11.1 Juni.27-43
<![CDATA[The discourse of Islamic legal thought has unfolded and been established since the emergence of so-called the ‎eponyms of Islamic school of law. However, Mujtahids which have expertise in hadith or Prophetic Tradition are ‎rarely studied. Al-Bukhary who is an expert of Prophetic Tradition is one of those jurists. His name is unquestioned ‎whenever people talk about hadith. His expertise in hadith has led him to deal with many legal issues and finally ‎gave him expertise in Islamic jurisprudence. This second expertise of al-Bukhary is not well known to many ‎Muslims although his expertise in Islamic jurisprudence had reached the highest level; the level of mujtahid mutlaq ‎‎(absolute legal interpreter) or mujtahid mustaqill (ilk;ndependent legal interpreter). It enables him to independently ‎deduce law since he is not bound to any school of law. Some of Al-Bukhary’s legal opinions are often contradictory ‎to the majority of Islamic jurists. Two examples of his opinions is cited in this article; major bath is not obligatory if ‎sexual intercourse is not concluded with inzal (ejaculation); and that thigh is not part of ‘aurah (privy part).‎]]>
<![CDATA[Pemikiran Fikih Muhammad Ibn Isma’il al-Bukhary ‎(Bagian Kedua)‎ ]]>
<![CDATA[Muh. Fathoni Hasyim]]>
<![CDATA[ Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 12 No 1 (2009): Al-Qanun Vol. 12, No. 1, Juni 2009 ]]>
Publisher : <![CDATA[Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/alqanun.2009.12.1.52-77
<![CDATA[Al-Bukhary is a person with expertise in various areas of Islamic science. He is expert on the Qur’anic exegesis, Prophet tradition, jurisprudence, theology, history, belle lettre, and so on with high level of achievement, especially on prophet tradition and jurisprudence. He has a consistent viewpoint even more persistence than Ahmad ibn Hanbal who is well-known for his insistence in employing only sound prophet tradition in jurisprudence. Al-Bukhary never uses weak tradition in jurisprudence. He also devises for his own so very distinct five methods of ijtihad that his jurisprudential interpretation is so distinct compared to other jurists of his time. This article presents al-Bukhary as an absolute jurist (mujtahid mutlaq), focusing on the structure of his legal theory. Therefore, two aspects will be discussed; his methodological structure which makes him worthy of the title; and its application in his jurisprudential products.]]>
<![CDATA[Konstruksi Metodologi Fiqh al-Bukhārī dan Kegagalan Pembentukan Mazhab ]]>
<![CDATA[Muh. Fathoni Hasyim]]>
<![CDATA[ Islamica: Jurnal Studi Keislaman Vol. 14 No. 1 (2019): September ]]>
Publisher : <![CDATA[Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia ]]>
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DOI: 10.15642/islamica.2019.14.1.103-127
<![CDATA[The popularity of al-Bukhārī as the expert of ḥadīth is indisputable; he reached his top figure; his name becomes a guarantee of his ḥadīth validity; besides, he is also well-known as the expert of Islamic law (faqīh). However, his expertise in Islamic law is often disregarded. In fact, the authority of al-Bukhārī in Islamic law reaches its peak as an absolute mujtahid (mujtahid muṭṭlaq). This phenomenon raised some questions. Firstly, is al-Bukhārī affiliated with one of the established Sunnī madhhabs? When a mujtahid has reached his absolute rank, he needs his own fiqh methodology construction, other than following another methodology. Secondly, does al-Bukhārī have his own methodology? Frankly, an absolute mujtahid has an opportunity to establish his own madhhab ordained to his name. Thirdly, why is al-Bukhārī madhhab unpopular among Sunnī madhhabs? This article found that al-Bukhārī is not affiliated to certain madhhabs, then explored the methodology formation as well as other factors underlying the failure of formation of al-Bukhārī’s madhhab.]]>
<![CDATA[Rekonstruksi Tematik atas Konsep Nabi dan Misi Kenabian dalam Alquran ]]>
<![CDATA[Muh. Fathoni Hasyim]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 9 No. 2 (2019): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2019.9.2.256-277
<![CDATA[One of the very basic idea of the Qur’an is on the humanity of the prophet as like other creatures. Every single person has their own creative potency (in potentia) which, according to some philosophers, enables them to reach the degree of prophecy. This idea has then made a prophecy to come to a mundane term which has not to do with any sacred property. Prophets and prophecy are then not considered as an essential thing in human history. This notion has clearly put aside the role and function of prophet in human life. There is also popular opinion in the society that the prophet is considered as God’s chosen people to receive revelation, but, at some degree, they are conceived as having no responsibility to proselytize people under God’s revelation. This notion, beside to releases the prophet’s role from his social responsibility, contains some logical fallacies. If guiding people to the right path is being an individual’s responsibility of the follower of monotheist religion, how it is possible, then, to remove the responsibility of the prophets toward their society. Therefore, this study aims to revisiting the concept of prophecy, and analyzing the prophetic mission in terms of thematic interpretation]]>
<![CDATA[Menelisik Corak Khas Penafsiran Nusantara (Studi Kasus Tafsir Mara>h Labi>d Karya Syaikh Nawawi al-Bantani) ]]>
<![CDATA[Ida Mufidah]]>;
<![CDATA[Muhammad Fathoni Hasyim]]>
<![CDATA[ Nun : Jurnal Studi Alquran dan Tafsir di Nusantara Vol 7, No 1 (2021) ]]>
Publisher : <![CDATA[Asosiasi Ilmu Alqur'an dan Tafsir se-Indonesia ]]>
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DOI: 10.32495/nun.v7i1.232
<![CDATA[The archipelago has a lot of ‘ulama’ with a distinctive scientific understanding, including in the field of interpretation. One of the scholars of the archipelago whose knowledge is recognized by the world in the field of interpretation is Shaykh Nawawi Al-Bantani. His work, the book Marah Labi>d, has a distinctive Indonesian style in peeling and interpreting the contents of the verses of the Qur’an. This paper seeks to examine the distinctive features of the interpretation of the archipelago in the book by using the literature study method. From the results of the research conducted, it can be concluded that Tafsi>r Mara>h Labi>d combines the use of ijma>li (global) and tahlili> (analysis) interpretation methods at the same time. Where Shaykh Nawawi at the beginning of the discussion interprets as briefly as possible the contents of the new verse or letter then interprets it in detail starting from the description of the meaning of vocabulary, muna>sabah, asba>b nuzul, variety of qira’a>t, to related narrations. Shaykh Nawawi also uses the muqa>ranah (comparative) method when interpreting the ahka>m verse by expressing differences in the opinions of the ulama’ and comparing them without fanaticism and criticism of schools that are different from the Shafi’i school that he adheres to. In addition, Shaykh Nawawi also combines tafsi>r bi al-ma’tsu>r with tafsi>r bi al-ra’y al-mahmu>d in the Mara>h Labi>d book.]]>
<![CDATA[Al-Bukhary Intellectul Genealogy: Tracing The Authority of An Hadith and Fiqh ]]>
<![CDATA[Muh. Fathoni Hasyim]]>
<![CDATA[ Syariah: Jurnal Hukum dan Pemikiran Vol 19, No 2 (2019) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Antasari Banjarmasin ]]>
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DOI: 10.18592/sjhp.v19i2.3358
<![CDATA[Abstract: This article aims to reveal the authority of al-Bukhary as intellectul figures who have independence in dul scientific authority. He is often assumed as an expert of hadith only. In fact, as a collector of hadiths, he studied those hadiths deeper as a source of law which produced ijtihad products that are different compared to the predecessors. Therefore, some people argue that he is not only an expert of hadith but also a mujtahid (fiqh expert). In this context, it is interesting to explore the intellectul genealogy of al-Bukhary. The findings of this study prove that he succeeded in occupying a high position as an expert of both hadith and fiqh by interacting with many scholars from various regions. This interaction form his intellect which worthy of being called the absolute mujtahid. Al-Bukhary succeeded in exploring fiqh thoughts based on his extensive and deep mastery of hadiths. Through his ijtihad products, al-Bukhary had built a dynamic and authoritative tradition of Islamic intellectul treasure. Abstrak: Artikel ini bertujuan untuk mengungkap otoritas al-Bukhary sebagai tokoh intelektual yang memiliki independensi dalam otoritas ilmiah. Ia sering dianggap sebagai ahli hadis saja. Bahkan, sebagai pengumpul hadis, ia mempelajari hadits-hadits tersebut sebagai sumber hukum yang menghasilkan produk ijtihad yang berbeda dibandingkan dengan para pendahulunya. Oleh karena itu, beberapa orang berpendapat bahwa ia bukan hanya ahli hadits tetapi juga seorang mujtahid (ahli fiqh). Dalam konteks ini, menarik untuk mengeksplorasi silsilah al-Bukhary yang intelek. Temuan penelitian ini menunjukkan bahwa ia memiliki otoritas independen sebagai ahli hadits dan fiqh. Otoritas tersebut merupakan hasil interaksi dengan banyak ulama dari berbagai wilayah. Interaksi guru-murid dalam upaya kodifikasi hadis ini membentuk kecerdasannya yang layak disebut mujtahid mutlak. Al-Bukhary berhasil mengeksplorasi pemikiran fiqh berdasarkan penguasaan haditsnya yang luas dan mendalam. Melalui produk ijtihadnya, al-Bukhary telah membangun tradisi yang dinamis dan otoritatif dari khazanah intelektual Islam. ]]>
