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TRADISI AKADEMIK DALAM KHALAQAH TAFSIR (Orientasi Semantik al-Qur’an Klasik dalam Diskursus Hermeneutik) Wathani, Syamsul
MAGHZA Vol 1 No 1 (2016): Januari - Juni 2016
Publisher : Fakultas Ushuluddin Adab dan Humaniora (FUAH), Institut Agama Islam Negeri (IAIN) Purwokerto

This article discusses the Qur’anic semantic within hermeneutic discourse. The classical interpretation of the Qur’an (I-IV H) is set to be the subject matter to be discussed within the framework of hermeneutic. By doing so, the article is expected to contribute to giving a new formulation of the classical interpretation discourse on the Qur’an. Besides, the article is also expected to discover the new theory about Qur’anic hermeneutic which operated in the sphere of text. The classical Qur’anic semantic has shown the contestation which not only did it appear in the sphere of meaning (dilalah), but more deeply in played a dialectics of language between oral notion (al-Qur’an/kalam) and the recipient (khitab al-Qur’an).

HUMANITAS YURISPRUDENSI AYAT WARIS Wathani, Syamsul
Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat Vol 15 No 1 (2019): Januari - Juni 2019
Publisher : Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri (IAIN) Palu, Indonesia

This article focuses on reinterpreting inherited verses using Ahmad an-Na'im's reading pattern. Interpretative-explorative analysis. This analysis produces several conclusions: (a) Reading for reality is an alternative view to revive the Qur'an so that it has a paradigm in looking at reality. (b). In the analysis of the inheritance verse (Surah An-Nisa 'verse 11), reading of reality, the acceptance of the inheritance doubled from the portion received by women, shows the superiority of men over women, because of some illat. Whereas in the reading for reality analysis, the Al-Qur'an presents new regulations on inheritance. This regulation can be used in giving birth to the Qur'an fiqh concerning inheritance in the present context.

MELAWAN TEORI OTENTISITAS HADITS Wathani, Syamsul
Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat Vol 15 No 2 (2019): Juli - Desember 2019
Publisher : Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri (IAIN) Palu, Indonesia

In the scientific tradition, the study of Islam in the orientalisme is not stagnant, but has experienced development. This article focuses on the arguments of Nabia Abbot's argument and theory in refuting Goldziher's theory of the study of hadith. The author calls it a counter discourse. At least this article found three outlines of Nabia Abbot's rebuttal to Goldziher: (a) the theory of authenticity, Goldziher said the hadith was not an authentic report but a form of doctrinal reflection during the first two centuries after the prophet Muhammad. Abbot denies he views this view as wrong because it ignores historical evidence. For Abbot the hadith had appeared early in the century, as evidenced by the oral hadith of Muawwiyah (d. 60/680), Marwan (d. 65/684) and Abd Malik bin Marwan (d. 86/705). (b) Isnad's theory. Goldziher mentioned that the growth of the hadith in the third century Hijriyah was due to the history of history and the fabrication of the hadith. Nabia Abbott has argued with the argument that the number of hadiths is due to the growth of the hadith path in the geometric progression, not forgery. (c) Hadith Writing Theory, Goldziher said that the early hadith did not have a written reference, only oral, so the hadith in the form of thoughts could not be verified. Abbot denied, he said, that the beginning had been carried out in the narration and the modification of the hadith. Besides there are a number of books of hadith as in the text of Hammâm b. Munabbih (40-131 / 132 H).

MELAWAN TEORI OTENTISITAS HADITS: (Counter Discourse Nabia Abbot Terhadap Teori Ignaz Goldziher) Wathani, Syamsul
Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat Vol. 15 No. 2 (2019): Juli - Desember 2019
Publisher : Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri (IAIN) Palu, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24239/rsy.v15i2.485

In the scientific tradition, the study of Islam in the orientalisme is not stagnant, but has experienced development. This article focuses on the arguments of Nabia Abbot's argument and theory in refuting Goldziher's theory of the study of hadith. The author calls it a counter discourse. At least this article found three outlines of Nabia Abbot's rebuttal to Goldziher: (a) the theory of authenticity, Goldziher said the hadith was not an authentic report but a form of doctrinal reflection during the first two centuries after the prophet Muhammad. Abbot denies he views this view as wrong because it ignores historical evidence. For Abbot the hadith had appeared early in the century, as evidenced by the oral hadith of Muawwiyah (d. 60/680), Marwan (d. 65/684) and Abd Malik bin Marwan (d. 86/705). (b) Isnad's theory. Goldziher mentioned that the growth of the hadith in the third century Hijriyah was due to the history of history and the fabrication of the hadith. Nabia Abbott has argued with the argument that the number of hadiths is due to the growth of the hadith path in the geometric progression, not forgery. (c) Hadith Writing Theory, Goldziher said that the early hadith did not have a written reference, only oral, so the hadith in the form of thoughts could not be verified. Abbot denied, he said, that the beginning had been carried out in the narration and the modification of the hadith. Besides there are a number of books of hadith as in the text of HammÃ¢m b. Munabbih (40-131 / 132 H).

Tartib Al-ayat Wa Al-suwar : Kajian Pemikiran Imam Al-Zarqani Arifin, Zaenul; Wathani, Syamsul
Jurnal AlifLam Journal of Islamic Studies and Humanities Vol 2 No 1 (2021): Alif Lam
Publisher : STAI Darul Kamal NW Kembang Kerang

The Qur'an is a miracle of the Prophet Muhammad SAW which was revealed to him gradually through the intermediary of the angel Gabriel, and certainly not in the form of a manuscript text that can be read and found as it is today. However, in its development the Qur'an went through many phases such as the Qur'an orally, the codification period to the period of perfecting punctuation, diacritics to the composition of the verses and letters. This research departs from the differences of opinion among scholars in responding to the process of collecting the Qur'an to the stage of compiling verses and letters in the Qur'an. -verse Wa Al-suwar and what are the implications of Tarti>bul Al-ayat wa Al-suwar on the authenticity of the Qur'an. So this study aims to answer these two problems. The nature of this research is qualitative and uses the Interpretative-analytical method, namely by collecting the results of the interpretation or opinion of a character by impressing on a theory. The data obtained will be analyzed according to scientific theories with the provisions of analytical guidelines and according to the rules of writing scientific papers. The results of this study indicate that the arrangement of the verses of the Qur'an is already a provision from the Prophet while the arrangement of the letters is partly tauqifi and partly ijtihadi.

ISTINBAT AT TAFSIR: Wacana Istinbat Ayat Hukum Dalam Teori Penelitian Tafsir Wathani, Syamsul
Al-Irfani: Journal of Al Qur'anic and Tafsir Vol 1 No 1 (2020): Al Irfani
Publisher : STAI Darul Kamal NW Kembang Kerang

Sejarah tafsir memperlihatkan karya tafsir yang memiliki genre fiqhi dengan pola penafsiran yang memainkan analisis istinbat dalam mengeluarkan hukum dari sebuah teks/ayat. Pola pemaknaan seperti ini melahirkan sebuah produk hukum yang menjadi rujukan sebuah madzhab dalam fuqaha’. Al-Jami’ li Ahkam al-Qur’an karya al-Qurtubi adalah tafsir yang memainkan genre ini. Tafsir ini memiliki genre tahlili-fiqhi bermadzhab Maliki. Artikel ini menggabungkan pola analisis penelitian tafsir dan usul alfiqh untuk mengkaji pemikiran al-Qurtubi. Kajian terhadap tafsir al-Qurtubi menghasilkan beberapa kesimpulan, (a) Istinbat at-Tafsir berarti mengkonstruksi paradigma tafsir fiqhi sebagai metode Istinbat dalam memahami dan merumuskan hukum Islam dari sebuah teks/ayat. Istinbat at Tafsir juga bermakna merumuskan metodologi interpretasi yang digunakan mufassir dalam membentuk pemikiran akidah dan amal syariat. (b) Interpretasi sebagai alat istinbat diaplikasikan oleh al-Qurtubi secara baik dalam tafsirnya, ia menggariskan metodologi interpretasi secara sistematis (c) Istinbat at-Tafsir dalam tafsir al-Qurtubi terhadap QS. An-Nisa’: 3menghasilkan kebolehan hukum poligami, ia menggunakan istinbat lafzi pada lafadz fankihu sebagai sebuah kebolehan dan perintah

Development of Qur'anic Study Thinking: Mapping the Qur'anic Studies Framework with the History of Ideas Framework Hsb, Akmal Rizki Gunawan; Wathani, Syamsul
AL QUDS : Jurnal Studi Alquran dan Hadis Vol 8, No 2 (2024)
Publisher : Institut Agama Islam Negeri (IAIN) Curup

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.29240/alquds.v8i2.8903

In academic studies, the Qur'an has become a subject of intellectual discussions and has undergone significant development, engaging with the community on both interpersonal and inter-cognitive levels. Scholarly discourse on the Qur'an has progressed from descriptive-narrative analysis to critical analysis. This article examines the evolution of thought in Qur'anic studies within the academic community, using two analytical frameworks: the Framework of Qur'anic Studies and the history of ideas. The first framework categorizes the types and genres of Qur'anic studies, while the second analyzes shifts in thought related to studying the Qur'an. The article concludes that the evolution of thought in Qur'anic studies has resulted in a Traditionalist-Critical model, characterized by a transmission-theological dimension, with two distinct periods: the initial focus on idraki-ta'rifi (knowledge/understanding of the Qur'an) and a subsequent shift to tadris-naqdi studies (critical studies of the Qur'an). Additionally, the development of Qur'anic studies has led to the creation of a model within the Qur'anic Studies Framework, encompassing Al-Qira'ah Alquran (reading and reciting the Qur'an), Tafhim Alquran (linguistic study and interpretation), Ta'riful Qur'an (introducing new perspectives in Qur'anic knowledge), and Ta'limatul Qur'an (social-community context and analysis of Qur'anic teachings).

Reconstruction of Women’s Fiqh: An Analysis of Muhammad Shahrūr’s Contemporary Reading in a Hermeneutic Perspective Wathani, Syamsul; Ismail, Habib; Mughzi Abdillah, Akhmad
Journal of Islamic Law Vol. 3 No. 2 (2022): Journal of Islamic Law
Publisher : Institut Agama Islam Negeri (IAIN) Pontianak

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24260/jil.v3i2.860

The discourse of women’s fiqh (Islamic jurisprudence) on gender issues is still confined to authoritarianism and classical fiqh hegemony, which ignores the existence and changes in contemporary reality. Several contemporary Muslim scholars have responded and attempted to reconstruct the women’s fiqh, including Muhamamd Shahrūr. This article aims to analyze the methodological thinking of Shahrūr’s women’s fiqh in the agency of criticism of fiqh exclusivism and the reconstruction of women’s fiqh into a more comprehensive formulation of fiqh that is under social reality. This article is a literature study using the method of philosophical-hermeneutic analysis and made two of his works, Al-Kitāb wa al-Qur’an: Qirā’ah Mu’āshirah and Nahwa Ushūl Jadīdah li Fiqh al-Islamī: Fiqh al-Mar’ah, as primary data. The writers found that Shahrūr carried a contemporary reading (qirā’ah al-mu’āshirah) by making objective reality (al-wāqī’) the basis for reconstruction in his first work. In his second work, Shahrūr criticizes the mainstream view of Islamic exclusivism in laws relating to women. Based on his two works, the authors argue that the interpretation of contemporary women’s fiqh must be based on reality (rather than texts), scientific and technological advancements, a reconstructive attitude that gives a larger portion of reason and reality, and a new category of the logic of discovery.

HALAL PRODUCTS AND FORMAL PIETY MUSLIM MIDDLE-CLASS LIFE IN THE ANALYSIS OF RELIGIOUS RECEPTION THEORY Malik, Abdul; Irwan, Muh.; Wathani, Syamsul
SANGKéP: Jurnal Kajian Sosial Keagamaan Vol. 5 No. 1 (2022): Religious Changing Pathway Post Pandemic and Welcoming Society Era 5.0
Publisher : UIN Mataram dan Asosiasi Sosiologi Agama Indonesia (ASAGI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/sangkep.v5i1.5743

The Muslim middle class is a religious group that lives in commodified Islam and is self-commodified with Islam for the benefit of life. Their presence represents two entities, the middle class is attached to material and Muslims are attached to religiosity. These two entities emphasize their existence as new religious communities. This article is an exploratory-verificative research from the results of field research on the Muslim middle class, especially in the study of religious behavior (religious performance). This article focuses on analyzing research gaps, data, theory and theorizing of research results into the scientific development of the sociology of religion. The analytical framework used is the analysis of religion as a tradition and doctrinal reception. With this analytical framework, this article finds several conclusions: The Muslim middle class has a strong dependence on halal products. There are two models of halal in products and social cognition of the Muslim middle class, namely: Islamic products and Islamicized products. Halal status is a driving factor that directs the consumption and consumption of halal products for the middle class, providing assurance of religious morals and an Islamic life. The Muslim middle class also expresses popular culture and formal/symbolic piety in public spaces. Formal piety includes: Islamic pants, beards, syar'i hijab, syar'i robes, veils, syar'i fashion, syar'i cosmetics and other economic artifacts. By characterizing the consumption of halal products and formal piety, the religious behavior of the Muslim middle class is in the low tradition plains. Religious traditions themselves are formed from clashes and greetings from the reality or habitus around them. In piety mapping, the Muslim middle class is in the Islamic category in the form of active piety.”

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