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Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif
Published by Forum Intelektual Qur'an dan Hadits Asia Tenggara Kota Banda Aceh
ISSN : 16937562     EISSN : 25992619     DOI : 10.22373/jim
Core Subject : Religion, Humanities, Education, Social,
Religion Humanities Languange, Linguistic, Communication & Media Social Sciences
Publisher media for Koran and Hadis with multy perspective. Research with social perspective, psikological perspective, lingusistic perspective, antropology perspective
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 2 Documents
 1 
Search results for , issue "Vol. 23 No. 1 (2026)" : 2 Documents clear
Sanad Authority in a Weberian Analysis of ‘Ālīy and Nāzil Transmission in al-Azkār of an-Nawawī Hartati Hartati; Amin Iskandar; Alfian Febriyanto; Engkus Kusnandar; Andi Nugraha; Mia Rahmayanti; Shayan Taeri
Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol. 23 No. 1 (2026)
Publisher : South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jim.v23i1.33972

Abstract

This paper discusses the sociology of Max Weber's Interpretive in the sanad 'Ālīy and Nāzil of the hadiths contained in the book Al-Ażkār by Imām an-Nawāwῑ. This study employs a literature review approach by analyzing relevant primary and secondary sources. The findings indicate that Max Weber’s sociology of Interpretive encompasses four key dimensions: types of social action, value and goal rationality, verstehen, and authority. This type of social action appears when Imām an-Nawāwῑ only lists the names of companions in the hadith sanad. The rationality of the value and approach of Weber's verstehen can be seen in the hadith sanad, which is summarized for the purpose of understanding and beliefs of the reader. The results of takhrij show that the first hadith narrated by Muslims has a sahih sanad and matan that corroborates QS. Al-An'ām (6:160). The second hadith narrated by at-Tirmidhi has sanad and matan daif. The third hadith narrated by Abu Daud is authentic and its matin corroborates QS. Al-Jumu'ah (62:9). The fourth hadith narrated by Abu Daud is sanad and his matan is daif, while the fifth hadith narrated by Abu Daud has sanad hasan sahih and matan that corroborates QS. Al-Ahzāb (33:56). The five hadiths show that Imām an-Nawāwῑ has a strong rationalization of religious interpretation. He understood the quality of the rawi through jarh wa ta'dil, so it is clear that religious interpretation is not only derived from revelation, but is also shaped by the structure and social dynamics of society.
Madura Academics on Qur’anic Createdness and Foundations of Islamic Language Philosophy Akhmad Rofii Damyati; Ludfi; Mohammad Ali Hisam; Nawal Syatila
Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol. 23 No. 1 (2026)
Publisher : South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22373/jim.v23i1.33410

Abstract

The debate over the creation of the Qur’an (khalq al-Qur’an) is one of the most influential controversies in the history of Islamic theology. Traditionally understood as a doctrinal dispute over divine attributes, this debate also raises deeper questions about the relationship between divine meaning and human language. However, the linguistic dimension of this debate is rarely systematically examined in contemporary science. Therefore, this study aims to reinterpret the khalq al-Qur’an debate as a discourse that reflects the conceptual understanding of different languages in the Islamic theological tradition. This study uses a qualitative theoretical design using conceptual analysis and rational reconstruction. The classical theological texts of Mu’tazilah, Ash’ariyyah, and Hanabilah are analyzed to identify key concepts related to divine utterance. In addition, empirical data was collected through interviews with contemporary Islamic scholars to provide a contextual perspective on the debate. The findings suggest that these theological schools represent three different conceptual models of language. Mu’tazilah views divine utterance as a temporal communicative act, Ash’ariyyah distinguishes between eternal meaning (kalam nafsi) and temporal linguistic expression (kalam lafẓi), and Hanabilah emphasizes the authority of the revealed text. This study concludes that the debate on the khalq al-Qur’an contains conceptual insights that can be reconstructed as a discourse on the ontology of language in the Islamic intellectual tradition.

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