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Dari Ibrahim M. Abu Rabiâ tentang Problematika Studi Islam Kontemporer Mahfudh, Hasan
MILLATI: Journal of Islamic Studies and Humanities Vol 1, No 1 (2016): MILLATI
Publisher : Institut Agama Islam Negeri (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (219.7 KB)

The dynamic of thought, study, and learning is a necessity. The interaction of subjectsÂ and objects, added by some problems which are being or have occurred and theÂ challenges that will be faced become the reasons for this dynamic. It is not a problemÂ if perspectives, approaches or scientific paradigm have shifted significantly later.Â Islamic study formulated in the Ulum al-din, al-Fikr al-Islamy or Dirasat Islamiyyah isÂ ideally always dynamic and evolving as a study in general. Despite of the variousÂ problems faced by Muslims today, Ibrahim M. Abu Rabi â(hereinafter typed AbuÂ Rabiâ) found no significant development of Islamic studies. Stagnation of IslamicÂ studies at least can be found in the various elements. Through the study of IslamicÂ thought history, Abu Rabiâ tried to uncover the âdiseaseâ which was lull. Then, heÂ tried to resuscitate the intellectuals to fully understand the role and function inencouraging Islamic studies with a scientific perspective developing at this time.Â The issue becoming increasingly complex cannot be explained satisfactorily by theÂ classical Ulum al-Din theory which is only focused on text, especially only a portionÂ of the text. Halal and haram for example are felt helpless facing increasingly variedÂ social problems. Islamic studies would not want to open and open up to theÂ disciplines of science, not mono-dicipline.

Hermeneutika Hadis Zakariya Ouzon Mahfudh, Hasan
Mutawatir Vol 4 No 2 (2014): DESEMBER
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

This paper examines the theory hermeneutics want Zakaria Ouzon tradition. Hermeneutic theory is formulated from Ouzon ideas contained in the book JinÃ¢yat al-BukhÃ¢rÃ®. After describing and analyzing associated with Ouzon criticism against al-BukhÃ¢rÃ®, it can be concluded that the hermeneutics Ouzon is subjective hermeneutics flow model with critical hermeneutics. Hermeneutics Ouzon provide significant implications in the process of autonomization text, where he had been let go by the hadith text is no longer leaning on the Apostle automatically cutting off transmission structure tradition. Research on sanad no longer be important as well as the study of hadith text historicity. The implications of hermeneutics Ouzon on the next stage is to shift the hermeneutic epistemology of classical tradition or understanding of the orientation of hadith criticism can only be done by examining each of the structures of tradition in contemporary hermeneutics Ouzon style. In the structure Ouzon hermeneutic tradition, a tradition critic confronted directly with the texts listed in the Kutub al-Sittah

DARI ‘ABID AL-JABIRI TENTANG EPISTEMOLOGI ARAB ISLAM Mahfudh, Hasan
Dialogia: Jurnal Studi Islam dan Sosial Vol 13, No 1 (2015): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL
Publisher : IAIN Ponorogo

Abstract: To deal with modernity, al-Ja>biri> offered an alternative reading mothods which was then called Qira>'ah mua's}irah (contemporary readings) with its characteristics ja'lu al-maqru>' mu'a>s}ir li>nafsih wa mu'a>s}ir lana>. The method is defined into two steps: first, fas}l al-maqru>' 'an al-qa>ri> (subject took distance from the object study to obtain objectivity), second, was}l al-qa> ri> ' an al-maqru> '(the subject has a link himself with the object of study in order to actualize and measure the relevance of the present subject). Furthermore, al-Ja>biri> concluded that Arabic reasoning divided into three epistemological systems, first indication system (baya>ni> epistemology) is a system that first appeared in Arab thinking. Nevertheless, al-Ja>biri> considered that this epistemology is strongly influenced by Badui (a'rabi>} so that it is not excessive called as hegemony, thus allowing it to be criticized. Second, 'Irfa>ni> system ('Irfa>ni>’s epistemology}) in which knowledge is acquired through God exposure to His slaves (Kashf}) after the spiritualists (riya>d}ah). Departing from here, al-Ja>biri> actually scientific obtained in this way failing to provide a convincing conclusion. Third, the burha>ni’s system (burha>ni> epistemology) in which al-Ja>biri> is very skewed vision him- emphasized the innate potential source of knowledge is reasonable. Nevertheless, there are opposition who judge that al-Ja>biri> inconsistency against his own behavior, one hand he refused Marxist reading style of tura>ts, but on the other hand, the way he criticized 'Irfa> ni> and prioritized Burhani, then it is considered to be Marxist models. However, there are some scientists who considered that the discovery of al-Ja>biri> is one form of methodological revolution in reading tura> ts, the readings epistemologically useful to articulate the gap tradition (tura> ts) and modernity.Keywords: Tradisi (Tura>th), Qira>’ah Mu’as}irah, Baya>ni>, Burha>ni> dan ‘Irfa>ni>.

HERMENEUTIKA HADIS ZAKARIYA OUZON Mahfudh, Hasan
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 4 No. 2 (2014): DESEMBER
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

This paper examines the theory hermeneutics want Zakaria Ouzon tradition. Hermeneutic theory is formulated from Ouzon ideas contained in the book Jinâyat al-Bukhârî. After describing and analyzing associated with Ouzon criticism against al-Bukhârî, it can be concluded that the hermeneutics Ouzon is subjective hermeneutics flow model with critical hermeneutics. Hermeneutics Ouzon provide significant implications in the process of autonomization text, where he had been let go by the hadith text is no longer leaning on the Apostle automatically cutting off transmission structure tradition. Research on sanad no longer be important as well as the study of hadith text historicity. The implications of hermeneutics Ouzon on the next stage is to shift the hermeneutic epistemology of classical tradition or understanding of the orientation of hadith criticism can only be done by examining each of the structures of tradition in contemporary hermeneutics Ouzon style. In the structure Ouzon hermeneutic tradition, a tradition critic confronted directly with the texts listed in the Kutub al-Sittah

Dekadensi Peran Rawi Hadis Perempuan Dari Masa Ke Masa (Pendekatan Historis) Mahfudh, Hasan
UNIVERSUM : Jurnal KeIslaman dan Kebudayaan Vol 15, No 1 (2021)
Publisher : IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/universum.v15i1.3380

Tulisan ini mengkaji secara mendalam tentang peran serta perempuan muslim dalam menerima dan menyebarkan hadis. Dalam lintasan kesejarahan hadis, peran serta perempuan dalam mengakses, mendalami dan menyebarkan hadis mengalami pasang surut. Jika dilihat dari aspek kuantitatif, berbeda dengan fenomena perawi laki-laki yang semakin meluas, rata-rata jumlah rawi perempuan justru cenderung menurun dan berkurang. Kemerosotan peran perempuan dalam meriwayatkan hadis bukanlah terjadi begitu saja. Dengan menelusuri historisitas perkembangan umat Islam dari masa ke masa, ditemukan berbagai faktor yang mendorong dekadensi tersebut. Peran perempuan di wilayah domestik yang menanjak dari masa ke masa turut mengurangi kesempatan mereka dalam periwayatan hadis. Positifnya, fenomena ini dapat meneguhkan bahwa proses periwayatan hadis merupakan peristiwa historis dan bukan buatan sebagaimana anggapan beberapa orientalis. Â

DEKADENSI PERAN RAWI HADIS PEREMPUAN DARI MASA KE MASA (Pendekatan Historis) Hasan Mahfudh
UNIVERSUM : Jurnal KeIslaman dan Kebudayaan Vol 15, No 1 (2021)
Publisher : IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/universum.v15i1.4108

This paper discusses in depth the role of Muslimah in receiving and spreading hadith. According to the historical trajectory of hadith, the role of women in accessing, studying and disseminating it had been up and down. From the quantitative aspect, in contrast to the phenomenon of male narrators which is increasingly widespread, the average number of female narrators tends to decrease and decrease. The declining in the role of women in narrating hadith did not just happen. By tracing the historicity of the development of Muslims from time to time, various factors are found influencing this decadence. The increasing role of women in the domestic sphere from time to time has also reduced their chances of transmitting hadith. Positively, this phenomenon can confirm that the process of transmitting hadith is a historical event and not an artificial one as some orientalists think.

Dari Ibrahim M. Abu Rabi’ tentang Problematika Studi Islam Kontemporer Hasan Mahfudh
Millati: Journal of Islamic Studies and Humanities Vol 1, No 1 (2016): Millati
Publisher : Institut Agama Islam Negeri (IAIN) Salatiga

The dynamic of thought, study, and learning is a necessity. The interaction of subjects and objects, added by some problems which are being or have occurred and the challenges that will be faced become the reasons for this dynamic. It is not a problem if perspectives, approaches or scientific paradigm have shifted significantly later. Islamic study formulated in the Ulum al-din, al-Fikr al-Islamy or Dirasat Islamiyyah is ideally always dynamic and evolving as a study in general. Despite of the various problems faced by Muslims today, Ibrahim M. Abu Rabi ‘(hereinafter typed Abu Rabi’) found no significant development of Islamic studies. Stagnation of Islamic studies at least can be found in the various elements. Through the study of Islamic thought history, Abu Rabi’ tried to uncover the “disease” which was lull. Then, he tried to resuscitate the intellectuals to fully understand the role and function inencouraging Islamic studies with a scientific perspective developing at this time. The issue becoming increasingly complex cannot be explained satisfactorily by the classical Ulum al-Din theory which is only focused on text, especially only a portion of the text. Halal and haram for example are felt helpless facing increasingly varied social problems. Islamic studies would not want to open and open up to the disciplines of science, not mono-dicipline.

Hermeneutika Hadis Zakariya Ouzon Hasan Mahfudh
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 4 No. 2 (2014): DESEMBER
Publisher : Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This paper examines the theory hermeneutics want Zakaria Ouzon tradition. Hermeneutic theory is formulated from Ouzon ideas contained in the book Jinâyat al-Bukhârî. After describing and analyzing associated with Ouzon criticism against al-Bukhârî, it can be concluded that the hermeneutics Ouzon is subjective hermeneutics flow model with critical hermeneutics. Hermeneutics Ouzon provide significant implications in the process of autonomization text, where he had been let go by the hadith text is no longer leaning on the Apostle automatically cutting off transmission structure tradition. Research on sanad no longer be important as well as the study of hadith text historicity. The implications of hermeneutics Ouzon on the next stage is to shift the hermeneutic epistemology of classical tradition or understanding of the orientation of hadith criticism can only be done by examining each of the structures of tradition in contemporary hermeneutics Ouzon style. In the structure Ouzon hermeneutic tradition, a tradition critic confronted directly with the texts listed in the Kutub al-Sittah

Kajian Struktural-Semiotik Ian Richard Netton terhadap Q.S. Al-Kahf Nilna Fadlillah; Hasan Mahfudh
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 9 No. 2 (2019): DESEMBER
Publisher : Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya

This paper describes the structural-semiotic perspective of Ian Richard Netton towards the Qur’anic interpretation of Surah al-Kahf. The analysis departs from the theory of “surah as a whole”, means that a surah of the Qur’an is a collection of the interconnected units. Netton does not provide a thorough interpretation of surah al-Kahf, he only focuses on four stories narrated therein. He argues that the stories in surah al-Kahf contain archetypes and theologemes, and the core of this surah is chaos and harmony. He further stated that every chaos will always be followed by harmony which comes from God’s intervention. On the other hand, I also compare Netton’s interpretation with the structural-thematic approach initiated by Muh}ammad al-Ghaz?l? . In contrast to Netton, al-Ghaz?l? concluds that the essence of surah al-Kahf is to establish monotheistic beliefs.

DARI ‘ABID AL-JABIRI TENTANG EPISTEMOLOGI ARAB ISLAM Hasan Mahfudh
Dialogia: Islamic Studies and Social Journal Vol 13, No 1 (2015): DIALOGIA JURNAL STUDI ISLAM DAN SOSIAL
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v13i1.275

Abstract: To deal with modernity, al-Ja>biri> offered an alternative reading mothods which was then called Qira>'ah mua's}irah (contemporary readings) with its characteristics ja'lu al-maqru>' mu'a>s}ir li>nafsih wa mu'a>s}ir lana>. The method is defined into two steps: first, fas}l al-maqru>' 'an al-qa>ri> (subject took distance from the object study to obtain objectivity), second, was}l al-qa> ri> ' an al-maqru> '(the subject has a link himself with the object of study in order to actualize and measure the relevance of the present subject). Furthermore, al-Ja>biri> concluded that Arabic reasoning divided into three epistemological systems, first indication system (baya>ni> epistemology) is a system that first appeared in Arab thinking. Nevertheless, al-Ja>biri> considered that this epistemology is strongly influenced by Badui (a'rabi>} so that it is not excessive called as hegemony, thus allowing it to be criticized. Second, 'Irfa>ni> system ('Irfa>ni>’s epistemology}) in which knowledge is acquired through God exposure to His slaves (Kashf}) after the spiritualists (riya>d}ah). Departing from here, al-Ja>biri> actually scientific obtained in this way failing to provide a convincing conclusion. Third, the burha>ni’s system (burha>ni> epistemology) in which al-Ja>biri> is very skewed vision him- emphasized the innate potential source of knowledge is reasonable. Nevertheless, there are opposition who judge that al-Ja>biri> inconsistency against his own behavior, one hand he refused Marxist reading style of tura>ts, but on the other hand, the way he criticized 'Irfa> ni> and prioritized Burhani, then it is considered to be Marxist models. However, there are some scientists who considered that the discovery of al-Ja>biri> is one form of methodological revolution in reading tura> ts, the readings epistemologically useful to articulate the gap tradition (tura> ts) and modernity.Keywords: Tradisi (Tura>th), Qira>’ah Mu’as}irah, Baya>ni>, Burha>ni> dan ‘Irfa>ni>.

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