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All Journal Jurnal KALAM Jurnal Theologia Jurnal Ushuluddin Proceeding Of The International Seminar and Conference 2015 Religio : Jurnal Studi Agama-agama Al-Ihkam: Jurnal Hukum dan Pranata Sosial Musawa : Jurnal Studi Gender dan Islam Diya Al-Afkar: Jurnal Studi al-Quran dan al-Hadis MILLATI: Journal of Islamic Studies and Humanities Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis JURNAL PENELITIAN IJECA (International Journal of Education and Curriculum Application) Mutawatir : Jurnal Keilmuan Tafsir Hadith Hermeneutik : Jurnal Ilmu Al-Qur'an dan Tafsir ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Jurnal Penelitian At-Ta'aruf: Jurnal Hukum Keluarga Islam
Muhammad Rikza Muqtada
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Religion Arts Humanities Computer Science & IT Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Mathematics Social Sciences Other

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Journal : ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin

 1 
Makna Kalalah dan Penindasan Hak Perempuan Muhammad Rikza Muqtada
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 16 No. 1 (2015)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v16i1.985

Abstract

The article discusses the shifting process of free inheritance system (wasiat) into the codified one (ilm al-faraidh). In this shift of system, Hadis serves as its key factor. In the realm of interpretation discourse and Islamic Law, al-Syafi’i pays keen attention on the use of Hadis. In addition, the use of Hadis implicates a sequence of methodologies in order to support certain arguments, such as found in the ijma’.The use of hadis relatively functions as mediation of various ideas, applying particular way toward certain intended conclusion. Having utilized the methodological formulation, Al-Syafi’i, in this regard, situates the involvement in the interpretation of inheritance verses (QS. 4:11-12 and 176). Al-Syafi’i’s view has deeply embedded in al-Thabari, one of the interpreters on the school. Both al-Syafi’i and al-Thabari have implemented Hadis as the main source in interpretating of the inheritance verses. As the result, it reveals the following concluding remarks: 1). the deletion of the wasiat verses with the inheritance ones, 2). the codification of reading in a passive form (yuratsu and yusa), and 3). the codification of “kalalah” meaning becoming all the heirs except mother, father and the children. Although the codification can mediate the debates, it still reveals a further complicated problem.The problem is on the fact that there are some heiress that actually deserved on the inheritance, but they are in the danger of disinheritance. In inheritance context, it serves not only the passing process of the property between previous and recent generations, but it also relates women’s existence and the positionality vis a vis that of men. In a historical investigation and cross-reference, it is profound that the meaning of “kalalah” denoted female in law (wife, daughter in law or probably sister in law) that deserved as the heiress of the man.[Tulisan ini menggambarkan proses perubahan sistem waris yang bebas (wasiat) menjadi sistem waris yang baku (ilm al-faraid). Dalam perubahan ini, hadis memegang peran kunci. Dalam percaturan wacana penafsiran maupun hukum Islam, penggunaan hadis telah ditanamkan sebegitu penting oleh al-Syafi’i. Melalui hadis juga terbentuk seperangkat metodologi, seperti ijma’, yang bisa dijadikan sebagai penguat sebuah argumentasi. Penggunaan hadis pun mampu menutup segala bentuk perbedaan pendapat, dengan menggiringnya pada satu kesimpulan yang dikehendaki. Dengan rumusan metodis yang ditanamkan, al-Syafi’i otomatis terlibat dalam percaturan wacana penafsiran ayat waris (QS. 4:11-12 dan 176). Pandangan al-Syafi’i mampu mengakar kuat dalam benak para penafsir di kalangan mazhabnya, di antaranya al-Thabari. Baik al-Syafi’i maupun al-Thabari, hadis dijadikan rujukan utama dalam penafsiran ayat waris ini, sehingga menghasilkan kesimpulan bertahap: 1) adanya pembatalan ayat wasiat oleh ayat waris, 2) pembakuan bacaan dalam bentuk pasif (yuratsu dan yusa), dan berakhir pada 3) pembakuan makna kalalah menjadi semua ahli waris selain ibu-bapak dan anak. Meskipun pembakuan ini mampu meredam perdebatan, tetapi tetap meninggalkan problematika yang lebih rumit. Ada beberapa golongan perempuan yang sebenarnya berhak menerima warisan, kini terhapuskan dari daftar ahli waris. Dalam pewarisan bukan semata pengaturan peralihan kekayaan antar generasi, tetapi juga menyangkut kedudukan dan eksistensi perempuan vis a vis dengan laki-laki. Melalui investigasi historis dan cross refrence, terungkaplah makna kalalah sebagai female in law (istri, menantu perempuan, atau mungkin ipar perempuan) yang berhak menerima warisan almarhum.]
Zakaria Ouzon’s Thought on Hadith Muhammad Rikza Muqtada
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 18 No. 1 (2017)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v18i1.1470

Abstract

Departing from the discomfort over the stagnation of intellectual life in Muslim world today, which mainly imprisoned in ”traditional reading” (qirā’ah taqlīdiyyah), Zakaria Ouzon tries to break the tradition by restoring religious texts into historical frame. For him, the ultimate authority of revelation belongs only to the Qur’an, while other religious texts are the products of ijtihād and very open to criticism and more dynamic. Hadith and its sciences are very dynamic. Therefore, Ouzon looks at the hadits from different frame. For him, the hadits is the Prophet’s reports on events that happened to the Prophet and his interaction with his companions. As the logical consequence, Ouzon offers the hadith criticism models with an emphasis on the historicity and rationality of the content. The knowledge of hadith not only limited to the past as the truth was improsined within the text, but it is necessary to contextualize the hadith. Therefore, the hadith sciences is very dependent on the dynamics of social and humanities sciences along with scientific knowledge, so that the truth that is brought also becomes local and temporal entity.[Berangkat dari kegelisahan atas fenomena kejumudan nalar umat Islam saat ini yang terbiasa dengan pembacaan tradisional (qirā’ah taqlīdiyyah), Zakaria Ouzon berusaha mendobrak tradisi dengan mengembalikan teks-teks agama pada sisi historisitasnya. Baginya, yang memiliki otoritas kewahyuan hanyalah al-Qur’an, sementara teks-teks agama lainnya bersifat  ijtihādī sehingga ia sangat terbuka atas kritik dan lebih dinamis. Hadis dan Ilmu Hadis merupakan wilayah yang sangat dinamis. Karena itu Ouzon memandang Hadis dari episteme yang berbeda. Baginya, Hadis merupakan laporan-laporan sahabat Nabi atas peristiwa yang terjadi pada diri Nabi dan interaksinya dengan sahabat-sahabatnya. Konsekuensi logisnya, Ouzon menawarkan model-model kritik hadis dengan penekanan pada sisi historisitas dan rasionalitas teks. Pengetahuan hadis tidak sekedar pengetahuan masa lalu dengan atribut kebenarannya ada pada teks, tetapi upaya kontekstualisasi hadis adalah keharusan pengetahuan. Karena itu pengetahuan hadis sangat bergantung pada dinamika pengetahuan sosial humaniora dan pengetahuan sains modern sehingga kebenaran yang diusung juga bersifat lokal dan temporal.]
Moderating Islam Through Indonesian Muslim Manuscript on Ngariksa YouTube Channel: The Study of Sufi's Understanding on the Qur'an and Hadith Text Muhammad Rikza Muqtada
ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin Vol. 22 No. 2 (2021)
Publisher : UIN Sunan Kalijaga Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/esensia.v22i2.3038

Abstract

Manuscripts that teach a moderate religious understanding are considered capable of warding off ideological conflicts and maintaining security and stability. This paper shows how the strategy of Muslim philologists to moderate religious understanding, especially in the Qur'an and hadith understanding, through the introduction of ancient manuscripts packaged in the online study of the Ngariksa YouTube channel. Using the digital humanities approach of David M. Berry, Ngariksa’s activity is a part of the socio-cultural practice as a system of knowledge that is carried out in a plural manner, in the sense that information, materials, archives, and documents that are digitally documented can influence the institutionalization of science mediated by new technology, such as computing and internet. In the socio-cultural practice in the digital space, it is necessary to change the character of the Indonesian Muslim community in a more moderate. This change is due to the classical narratives containing moderate past knowledge from moderate figures. In this context, Ngariksa presents Ibrahim al-Kurani's perspective on Sufism that is based on the outer and inner meanings of the texts of the Qur'an and Hadith. An understanding based on just outward meaning is vulnerable to religious extremism.
Co-Authors Abdul Mufid Adi, Habib Maulana Maslahul Ahmad Sharifuddin bin Mustapha Ahmad Sharifuddin bin Mustapha ISTIANAH Istianah Maula, Ni'matul Mufidah, Afifah Ikram Shamwil, Muhammed taufikin, taufikin Umam, Muhammad Burhanul