Articles
<![CDATA[Characteristics of Hadith Studies in the Era of Covid-19 Pandemic in Indonesia ]]>
<![CDATA[Ade Pahrudin]]>
<![CDATA[ Millati: Journal of Islamic Studies and Humanities Vol 6, No 2 (2021): Bridging the Gap between Islamic Thought and Islamic Studies in Post-Pandemic Er ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Salatiga ]]>
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DOI: 10.18326/mlt.v6i2.5642
<![CDATA[This study aims to determine the characteristics of hadith studies in Indonesia during the Covid-19 pandemic. This study indicates that the study of hadith in Indonesia in particular and the study of Islamic studies, in general, are currently leading to digital scientific studies and development. The pandemic situation in the last two years that has changed the pattern of life from traditional to digital has further strengthened digitalization in Islamic science, especially the study of hadith. Thematic studies of hadith still dominate hadith studies during the pandemic. Hadith researchers have shifted from the tendency to write about studies on the development of Indonesian hadith towards studies related to the Covid-19 pandemic from the perspective of hadith as a form of sensitivity and concern for pandemic conditions in Indonesia. Four hadith thematic study articles respond to the current pandemic situation. This research is qualitative-descriptive-analytic by making scientific e-articles about hadith on the Moraref portal as the object of study.]]>
<![CDATA[The Rules and Criteria in Recognizing of Fabricated Hadiths: on Ibn Qayyim Through His Book Manarul Munif | ضوابط معرفة الحديث الموضوع عند ابن القيم في كتابه المنار المنيف ]]>
<![CDATA[Ade Pahrudin]]>
<![CDATA[ Al-Zahra : Journal for Islamic and Arabic Studies Vol 13, No 1 (2016): AL-ZAHRĀʼ: JOURNAL FOR ISLAMIC AND ARABIC STUDIES ]]>
Publisher : <![CDATA[Fakultas Dirasat Islamiyah, Univitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta ]]>
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DOI: 10.15408/zr.v13i1.9949
<![CDATA[Fabrication of hadith is a problem that has existed since the beginning of Islam until now with various reason, this article describes the methodology used by Ibn Qayyim through his book Manarul munif that contain rules and criteria in recognizing of fabricated hadiths in the study of matn hadith criticism. This indicates the moslem scholars have studied seriously the study of matn hadith criticism to maintain the validity of a tradition in addition to criticism sanad hadith.]]>
<![CDATA[The Conditions of the Resurrection in Tafsir and Hadith | أحوال القيامة في التفسير والحديث النبوي (دراسة موضوعية مقارنة) ]]>
<![CDATA[Ade Pahrudin]]>;
<![CDATA[Fadhilah Fakhrurrozi]]>
<![CDATA[ Al-Zahra : Journal for Islamic and Arabic Studies Vol 18, No 2 (2021): Al-Zahra: Journal for Islamic and Arabic Studies ]]>
Publisher : <![CDATA[Fakultas Dirasat Islamiyah, Univitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta ]]>
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DOI: 10.15408/zr.v18i2.22640
<![CDATA[This research aims to know the positions of the resurrection in the Tafsir of Al-Azhar and the interpretation of the Ruh al-Bayan and the hadith of the Prophet. In this research, the two researchers used an analytical approach, which is the analysis of some positions of the resurrection in Tafsir of Al-Azhar and the interpretation of the Ruh al-Bayan and the hadith of the Prophet. As for the method of this research, it is a library method, where the researchers collected information from sources and references related to the topic. One of the results of this research is that Sheikh Ismail Haqi al-Turki, who composed the interpretation of Ruh al-Bayan, is a Sufi exegesis, while the Indonesian Buya Hamka, who composed the interpretation of al-Azhar, is a literary exegesis. The two interpretations agree in most of the Qur’anic verses, and the difference may occur between them due to the different directions of their interpretation. The difference in style between the Prophet’s hadith and the Qur’anic verses in depicting the conditions of the Resurrection and its positions in the two things: First: The hadith focused on human conditions, while Qur’anic verses focus on the conditions of the universe. The second: The hadith used to depict the horrors of the Resurrection in clarifying the situations and consequences of the two sects: the believers and the unbelievers, and most of the Qur’anic verses portrayed the horrors of the Resurrection in exploding the world and the universe.]]>
<![CDATA[Orientasi Kajian Hadis Kontemporer Indonesia (Studi Artikel E-Jurnal Dalam Portal Moraref 2015-2017) ]]>
<![CDATA[Nailil Huda]]>;
<![CDATA[Ade Pahrudin]]>
<![CDATA[ Refleksi Vol 17, No 2 (2018): Refleksi ]]>
Publisher : <![CDATA[Faculty of Ushuluddin Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/ref.v17i2.10204
<![CDATA[This study examines the development, orientation and characteristics of the study of contemporary traditions in all online journals PTKI Indonesia on the portal Moraref. According to R. Michel Feener and Daniel Djuned, the study of hadith in Indonesia is growing dynamically and PTKI is at the center of its development. This is contradictory to Martin Van Bruinessen and Ahmad Rafiqi's assertion that the opposite is even less likely to develop. The methodology used by the author is descriptive-content analysis. Where the authors make all the journal articles containing the hadith studies in the Moraref Portal as the main data in the study, in addition to the literature relating to the study of hadith as secondary data. This research found Characteristics of study of Hadith in Indonesia if traced through e- journals that have been indexed Moraref categorized in six categories, namely thematic Hadith Studies with the number of articles 80 articles, Hadith scholarship as many as 74 articles, Studies of Hadits and hadith thinking with 49 articles, as many as 35 articles Hadith Studies orientalisme as many as 36 articles Studies of living hadith as many as 18 articles. So the most dominant in the study of hadith in Indonesia is a thematic research both in religious rituals and social issues.]]>
<![CDATA[Pengaruh Orientalis Goldziher dalam Studi Hadis Kontemporer di Indonesia ]]>
<![CDATA[Ade Pahrudin]]>
<![CDATA[ Refleksi Vol 20, No 1 (2021): Refleksi ]]>
Publisher : <![CDATA[Faculty of Ushuluddin Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/ref.v20i1.20180
<![CDATA[Goldziher is considered a pioneer of skeptical hadith studies among western and non-Muslim scholars. In addition to being widely followed, his thesis received refutation and rebuttal from western scholars themselves and contemporary Muslim scholars. This study aims to determine the influence of Goldziher's hadith thought in the developments of hadith studies in Indonesia and how the responses shown by hadith researchers to his thoughts. This research is a literature study whose main data source is e-articles of religious scientific journals in Indonesia. The results of this study indicate that there are 22 articles discussing the thought of Goldziher's hadith. This shows a fairly dominant and significant influence of Goldziher's hadith thought in the dynamics of contemporary orientalist hadith studies in Indonesia. The responses shown by Indonesian hadith scholars to Goldziher's hadith thought, can be categorized into four categories; Descriptive-Exploratory, (6 articles), Descriptive-Appreciative (2 articles), Descriptive-Comparative (12 articles) and Descriptive-Comparative-negative (2 articles). This response from the hadith reviewers in Indonesia can be a trigger for the process of synthesizing a new theory from the anti-theses of Goldziher's hadith thought and those who oppose it that still not clear from the hadith researchers in Indonesia.]]>
<![CDATA[Pemikiran Joseph Schacht dalam Studi Hadis Kontemporer di Indonesia ]]>
<![CDATA[Ade Pahrudin]]>
<![CDATA[ Diroyah : Jurnal Studi Ilmu Hadis Vol 6, No 1 (2021) ]]>
Publisher : <![CDATA[Prodi Ilmu Hadis Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/diroyah.v6i1.13076
<![CDATA[This study aims to determine the influence of Joseph Schacht's orientalist thought on the development of contemporary hadith studies in Indonesia and the response of hadith researchers to his thoughts. This research is a literature study whose data source is an e-paper of religious, scientific journals in Indonesia. This study found 23 e-articles of Indonesian hadith reviewers who responded and studied Schacht's hadith thoughts. If we compare and refer to previous research (Huda, 2018), which shows that there are 36 e-articles in the study of orientalist thought in the study of hadith in Indonesia, Schacht's original thought has exceeded half. This proves that his thoughts have a relatively massive and dominant influence in orientalist studies and hadith studies in Indonesia. The characteristics and responses of Indonesian hadith reviewers to Schacht's thinking are three characteristics; descriptive-comparative (9 articles), descriptive-comparative-negative (8 articles), and descriptive-exploratory (6 articles). The majority of Indonesian hadith researchers compare Schacht's thoughts with his critics, such as Azami and Motzki. Others tend to argue and disagree with Schacht's and Motzki's thoughts). Some do exploration. The shortcoming of hadith reviewers in Indonesia in analyzing and comparing Joseph Schacht's thoughts is the lack of data on some of the writings used as references. In addition, the new theory has not been seen as the result of the synthesis of thoughts between Schacht's thesis anti-thesis of his critics.]]>
<![CDATA[Tipologi Studi Hadis Kontemporer di Indonesia (Studi Terhadap Artikel Jurnal Terindeks Moraref tahun 2017-2021) ]]>
<![CDATA[Ade Pahrudin]]>
<![CDATA[ AL QUDS : Jurnal Studi Alquran dan Hadis Vol 6, No 2 (2022) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/alquds.v6i2.4087
<![CDATA[Typology of Contemporary Hadith Studies in Indonesia (Study of Moraref Indexed Journal Articles 2017-2021)This article aimed to analyze hadith study articles on the e-journal of Moraref portal to map the typology of contemporary hadith studies in Indonesia. This research is a literature research in the form of descriptive-analytic. The analysis method is content-analysis with inductive-clustering approach. The main data in this study are e-articles on hadith studies contained in the Moraref portal of the Ministry of Religion from 2017-2021. The results of this study indicate a positive contribution to the development of Islamic studies, especially hadith after the digitization of Islamic knowledge in Indonesia, because it facilitates knowledge-sharing and knowledge-access. There are 672 e-articles divided into seven typologies centered on two points of view or perspectives on hadith; first, hadith as a scientific tool; This view produces three typologies of contemporary hadith studies in Indonesia, namely; Hadith science, Hadith figures and thoughts, Scientific integration with other branches of science. Second, Hadith as a teaching; This perspective gives rise to three categories or characteristics in hadith research in Indonesia; Hadith understanding method, Thematic hadith study, Living hadith. Both of these points of view were viewed in a typology of hadith development studies]]>
<![CDATA[al-Ulama al-Indonesiun fi Dirasah al-Hadits al-Mu'ashirah ]]>
<![CDATA[Ade Pahrudin]]>
<![CDATA[ Al-Manar: Jurnal Kajian Alquran dan Hadis Vol. 7 No. 2 (2021) ]]>
Publisher : <![CDATA[UIN Kiai Haji Achmad Siddiq Jember ]]>
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DOI: 10.35719/amn.v7i2.19
<![CDATA[Ramadan is the ninth month of the Hijri month. A month in which the Qur’an was revealed, forgiveness and mercy, so there are many scholars throughout the Islamic world recently and in the past who are interested in this month. One of them is Indonesian Islamic scholar, Syaikh Taufiq Hakim. He wrote a book called "The Virtues of Ramadan". The author quoted in his book fifty hadiths on the merit of Ramadan. However, the author transmitted these hadiths without mentioning their source, chain of transmission, and authenticity of hadith. Therefore, this research was carried out to find out the truth about the sources of these hadiths and the degree of their validity. This research is focused on the first twenty-five hadiths from his book. This research aims to know the authenticity of the hadith mentioned in the book with two points: First, to verify the authenticity of the hadiths identified by numbers - that is, the first hadith to the twenty-fifth -which the author narrated. Second, track the location of the hadith and select proof of the hadith ruling. After the research, the researcher found twenty-five hadiths: five of them are authentic, nine of them are weak, four of them are fabricated, and seven of them have no basis.]]>
<![CDATA[Kontribusi Orientalis terhadap Studi Hadis Kontemporer Di Indonesia: Teori, Respons dan Sikap Sarjana Hadis ]]>
<![CDATA[Ade Pahrudin]]>
<![CDATA[ Refleksi: Jurnal Kajian Agama dan Filsafat Vol 22, No 2 (2023): Refleksi ]]>
Publisher : <![CDATA[Faculty of Ushuluddin Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/ref.v22i2.31923
<![CDATA[This article aims to determine the contribution of orientalists to contemporary hadith studies in Indonesia, map developing theories, identify the responses and attitudes of Indonesian hadith scholars towards these theories through e-articles written in religious journals indexed in the Moraref portal of the Ministry of Religion. This research is library research. The method used in this research is content analysis. Data The main literature of this paper is e-articles in religious journals related to orientalism in contemporary hadith studies in Indonesia. The results of this research show the contribution of theories formulated by orientalists to the dynamics of contemporary hadith studies in Indonesia. The role of orientalists as skeptical outsiders creates a different perspective from Muslim hadith scholars, so that they build new theories in contemporary hadith studies. Orientalist theories that are discussed in contemporary hadith studies in Indonesia include; hadith fabrication theory, sunnah-hadith terminology, Common link, argumentum e-silentio, projecting back and isnad cum matan. The responses of hadith scholars to Orientalist theories is divided into several attitudes; descriptive-elaborative, descriptive-comparative, descriptive-appreciative and descriptive-critical.]]>
<![CDATA[Azyurmardi Azra dan Moderasi Beragama di Indonesia ]]>
<![CDATA[Suhail, Ahmad Kusjairi]]>;
<![CDATA[Lintang, Daud]]>;
<![CDATA[Pahrudin, Ade]]>;
<![CDATA[Oktaviano, Willy]]>
<![CDATA[ Al Qalam: Jurnal Ilmiah Keagamaan dan Kemasyarakatan Vol. 19, No. 2 : Al Qalam (Maret 2025) ]]>
Publisher : <![CDATA[Sekolah Tinggi Ilmu Al-Qur'an (STIQ) Amuntai Kalimantan Selatan ]]>
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DOI: 10.35931/aq.v19i2.4179
<![CDATA[Penelitian ini bertujuan untuk mendeskripsikan aspek - aspek pemikiran Azra mengenai moderasi Islam dan memetakan kontribusi pemikiran Azra terhadap penguatan moderasi beragama di Indonesia. Manfaat penelitian ini akan mampu memberikan referensi model moderasi beragama dari persfektif filosofis seorang cendikiawan dan pemikir besar keislaman yakni Azyumardi Azra. Jenis penelitian yang dilakukan dalam penelitian ini adalah studi kepustakaan. Studi kepustakaan yang dimaksud yaitu yang berkaitan dengan kegiatan-kegiatan yang menggunakan metode pengumpulan data pustaka, penelitian yang memanfaatkan sumber perpustakaan untuk memperoleh data penelitian dengan cara menelaah teks-teks tertulis dan media cetak yang berkaitan dengan pemikiran Azyumardi Azra pada umumnya dan pemikirannya mengenai moderasi Islam pada khususnya. Hasil penelitian ini menunjukkan bahwa Azra memiliki kontribusi terhadap moderasi beragama dengan menunjukkan sejarah sebagai dasar moderasi beragama, khususnya islam, bahwa Islamisasi di masa awal para ulama melakukannya dengan cara yang moderat, inklusif, berakulturasi dan beradaptasi dengan budaya lokal. Selanjutnya, Azra juga menekankan nilai-nilai inklusivisme dalam membingkai kerukunan hidup intra agama dan antar agama di Indonesia. Demikian menurut Azra adalah satu – satunya agama yang sangat menerima perubahan kultural dalam berinteraksi antar sesame, dengan tetap berpegang teguh kepada ajaran Islam.]]>
