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Mutawatir : Jurnal Keilmuan Tafsir Hadith
Published by Universitas Islam Negeri Sunan Ampel
ISSN : 20887523     EISSN : 25026321     DOI : https://doi.org/10.15642/mutawatir
Core Subject : Religion, Humanities,
Religion Humanities
The Mutawatir: Jurnal Keilmuan Tafsir Hadith is published twice a year by the Department of Al-Quran and Hadith, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University (UIN) Surabaya Indonesia. The journal aims at publishing an original academic research on the main topic of the Quran and Hadith studies. The subject covers all related issues on the Quran and Hadith such as the classical inquiry of the Quran, tafsir and Hadith, methodological examination of the classical and contemporary scholars to the Quran and Hadith, contemporary approaches to the Quran and Hadith, the oriental studies of the Quran and Hadith, the living phenomena which is so called as living Quran and Hadith, and all related issues to the interdisciplinary studies of the Quran and Hadith.
Arjuna Subject : Ilmu Sosial - Ilmu Sosial (Lain-Lain)
Articles 234 Documents
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Penafian al-Qur’an atas Human Trafficking: Aplikasi Teori Ma‘nā-cum-Maghzā Pada QS. an-Nūr [24]: 33 Khoirul Umami; Muhammad Naufal Hakim
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 11 No. 2 (2021): DESEMBER
Publisher : Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2021.11.2.355-379

Abstract

As a problematic issue, human trafficking emerges and transforms to the new various forms in contemporary days. Islam rejects the practice of slavery as demonstrated clearly in Qs. al-Nūr [24]: 33. In interpreting the verse, however, the classical and contemporary commentators are mostly concerned only with legal issues within the text. This article, therefore, aims to re-reading the Qur’an by exploring the significance (al-maghzā) of the Qs. al-Nūr [24]: 33, and examining the implication of its meaning on the discourse of human trafficking. This article employs the critical-analytic method and the ma‘nā-cum-maghzā approach. This study argues that the significance (al-maghzā) of Qs. al-Nūr [24]: 33 is on humanization, namely a message to preserve the human dignity, and to prevent any action that leads to the oppression of human rights. The implication of this meaning is that human trafficking in its various forms is an act that is prohibited by Islam.
Argumen Kontra Narasi Terhadap Penolakan Tilawah Langgam Jawa M. Yaser Arafat
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 12 No. 1 (2022): JUNI
Publisher : Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2022.12.1.52-83

Abstract

Abstract: The Qur’anic recitation with Javanese style was officially staged at the Istana Negara of the Republic of Indonesia on May 15, 2015 in commemoration of Isra Mi’raj event. Subsequently, various responses emerged from the ulama, both those who supported or rejected TLJ. With critical perspective based on historical anthropology, this article aims to provide counterarguments against four clerics who reject TLJ through their lectures uploaded on YouTube, namely Muhammad Rizieq Shihab (HRS), Buya Yahya (BY), Tengku Zulkarnain (TZ), and Adi Hidayat (AH). This paper argues that the ulama’s rejection of TLJ tends to be based on prejudice, monolithic perspective of Islam, as well as lack of attention to the anthropological aspects of the art of reading the Koran and Javanese-Islamic culture which are actually reflected in TLJ.   Abstrak: Tilawah Langgam Jawa (TLJ) pernah ditampilkan secara resmi di Istana Negara RI pada 15 Mei 2015 dalam rangka peringatan Isra Mi’raj. Paska penampilan tersebut, muncul berbagai tanggapan dari para ulama, baik yang mendukung atau menolak TLJ. Dengan menggunakan perspektif kritik berbasis antropologi historis, artikel ini hendak memberi argumen sanggahan terhadap empat ulama penolak TLJ melalui ceramah mereka yang diunggah di YouTube, yaitu Muhammad Rizieq Shihab (HRS), Buya Yahya (BY), Tengku Zulkarnain (TZ), dan Adi Hidayat (AH). Tulisan ini berargumen bahwa penolakan ulama terhadap TLJ cenderung didasari pada prasangka, pandangan Islam yang monolitik dan kurangnya perhatian terhadap aspek antropologi seni baca al-Qur’an dan budaya Jawa-Islam yang sejatinya terefleksikan dalam TLJ.
Yatata‘ta‘ fi Qira’at Al-Qur’an: Tradisi Sema’an dan Pembelajaran Al-Qur’an Komunitas Difabel Suhail, Ahmad Kusjairi; Wasath, Ghilmanul; Ahmadi, Rizqa
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 12 No. 1 (2022): JUNI
Publisher : Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2022.12.1.84-108

Abstract

Abstract: The sema’an tradition and learning the Qur’an in the disability community are less popular. Disability communities, in many phenomena, receive less attention, either by policymakers, religious leaders, or society, even though religious and legal norms and state regulations accommodate their right to learn, including religious learning. However, with various limitations and social problems admitted, the tradition of learning the Qur’an by the disability community at the Taman Pendidikan al-Qur’an Spirit Dakwah Indonesia Foundation (TPQLB SPIDI) Tulungagung exists. This paper aims to examine how the practice of sema’an and learning the Qur’an in the disability community by expanding the social practice perspective of Pierre Bourdieu and through ethnographic methods. This article uncovers that sema’an tradition at TPQLB SPIDI is not only motivated to preserve tradition but also to revive the Qur’an (living the Qur’an) and to create a supportive learning atmosphere. The habit of reading the Qur’an ‘as they can do’ becomes a habituation of the students in developing discipline, willingness, kinship, perseverance, and sincerity. This habituation is also related to the fields which is in dialectic with the socio-capital created in the community.   Abstrak: Tradisi sema’an dan pembelajaran al-Qur’an dari komunitas difabel tergolong fenomona yang kurang populer. Kelompok difabel dalam banyak fenomena kurang mendapatkan perhatian, baik oleh pemangku kebijakan, agamawan, ataupun masyarakat secara umum kendati sumber norma dan aturan perundang-undangan mengakomodasi hak belajar, termasuk belajar agama bagi meraka. Walaupun begitu, dengan berbagai keterbatasan dan problem sosial yang dihadapi, tradisi mempelajari al-Qur’an oleh komunitas difabel Taman pendidikan al-Quran Luar Biasa Yayasan Spirit Dakwah Indonesia (TPQLB SPIDI) Tulungagung terus berjalan. Penelitian ini bertujuan untuk mengungkap bagaimana praktik sema’an dan pembelajaran al-Qur’an komunitas difabel menggunakan perspektif praktik sosial Pierre Bourdieu. Data dihimpun selama tiga bulan dengan metode etnografi. Artikel ini mengungkap bahwa kegiatan sema’an pada TPQLB SPIDI tidak semata-mata bermotif tunggal, yakni sebagai pelestarian tradisi, melainkan untuk menghidupkan al-Qur’an (living the Qur’an) dan untuk menciptakan suasana pembelajaran yang mendukung. Pembiasaan membaca al-Qur’an ‘semampunya’ menjadi habituasi para santri yang kemudian melahirkan kedisiplinan, kemauan, kekeluargaan, ketekunan, dan keikhlasan. Habituasi tersebut juga berkaitan dengan ranah-ranah yang berdialektika dengan modal sosial yang tercipta di lingkungan komunitas tersebut.
Kaidah-kaidah Pemahaman Esoteris Al-Qur'an Abu al-Hasan al-Haralli Marsyam, Abdul Waris
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 12 No. 1 (2022): JUNI
Publisher : Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2022.12.1.24-51

Abstract

Abstract: This article describes the principles of esoteric understanding of the Qur’an by Abū al-Ḥasan al-Ḥarāllī, a Moroccan sufi and Qur’anic interpreter. Lack of studies have been paid attention to al-Ḥarāllī’s hermeneutical interpretation while he has successfully formulated ten rules on esoteric understanding of the Qur’an. By using descriptive-analytical method, the article argues that al-Ḥarallī’s rules of Qur’anic interpretation is related to the principles in the tafsīr bi al-Ishārah school. Al-Ḥarāllī calls the esoteric interpretation as fahm al-Qur’ān (understanding of the Qur’an) to distinguish it from the exoteric interpretation. Of the ten principles of al-Ḥarāllī’s esoteric understanding, there are three main interrelated principles, namely (1) ma‘rifatullāh (knowing God) through His beautiful Names (asmā’ al-ḥusnā) in the Qur’an, (2) mastering the scope of the Qur’anic text, and (3) self-purification (tazkiyat al-nafs) in order to arrive at the levels of meaning of the Qur’an.    Abstrak: Artikel ini mengkaji tentang kaidah-kaidah pemahaman esoterik al-Qur’an Abū Ḥasan al-Ḥarāllī, seorang sufi dan mufasir al-Qur’an asal Maroko. Tidak cukup banyak kajian akademik yang mengkaji pemahaman al-Qur’an al-Ḥarāllī, padahal dia telah merumuskan sepuluh kaidah tentang pemahaman esoterik atas al-Qur’an. Dengan menggunakan metode deskriptif-analitis, artikel ini berargumen bahwa rumusan kaidah-kaidah tafsir al-Ḥarāllī dikategorikan dalam kaidah-kaidah mazhab tafsīr bi al-Ishārah. Al-Ḥarāllī menyebut tafsir esoterik atas al-Qur’an dengan istilah fahm al-Qur’ān (pemahaman al-Qur’an) untuk membedakannya dengan tafsir eksoterik. Dari kesepuluh kaidah pemahaman esoterik al-Ḥarāllī, terdapat tiga prinsip utama yang saling berkaitan, yaitu (1) Makrifatullah (mengenal Allah) melalui asmā’ al-ḥusnā dalam al-Qur’an; (2) pengetahuan tentang cakupan teks al-Qur’an, dan (3) penyucian diri (tazkiyat al-nafs) untuk mencapai tingkatan-tingkatan makna al-Qur’an.
Al-Qur’an Dalam Debat Lintas Agama: Respon atas Kritik Pdt. Pangeran Manurung Terhadap Al-Qur’an Jafar, Iftitah; Hamiruddin
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 12 No. 1 (2022): JUNI
Publisher : Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2022.12.1.109-133

Abstract

Abstract: This article describes the criticism of Pdt. Manurung towards the Qur’an as well as providing a critical response to it. Manurung, in one case, appreciated the Qur’an in terms of the process of revelation, but questioned its codification and contents which are claimed as problematic. By using a historical approach to the Qur’an, analysis of thematic interpretations and cross-biblical interpretations, this article concludes that some of Pdt. Manurung towards the Koran include: 1) the Qur’an is not final and incomplete, and the manuscripts are not uniform; 2) Several stories in the Qur’an are not in accordance with historical facts. 3) The contents of the Qur’an are inconsistent and uniform. In this case, we argue that some of these criticisms are genealogically quite popular, originating from orientalists, evangelists and Christian debaters. However, these criticisms have lack and poor argumentation as they are not engaged with the discourse of Qur’anic sciences, particularly on the history of the Qur’an and the thematic unity. Abstrak: Artikel ini menjelaskan tentang kritikan Pdt. Manurung terhadap al-Qur’an sekaligus memberikan respon kritis terhadapnya. Manurung, dalam satu kasus, mengapresiasi al-Qur’an dalam aspek proses pewahyuan, namun mempertanyakan kodifikasinya dan isinya yang diklaim bermasalah. Dengan menggunakan pendekatan sejarah al-Qur’an, analisis tafsir tematik dan interpretasi lintas kitab suci, artikel ini menyimpulkan bahwa beberapa krtikan Pdt. Manurung terhadap al-Qur’an di antaranya adalah 1) al-Qur’an belum final dan tidak lengkap, serta mushafnya tidak seragam. 2) Beberapa kisah dalam al-Qur’an tidak sesuai dengan fakta sejarah. 3) Isi al-Qur’an tidak konsisten dan seragam. Penulis berargumen bahwa secara genealogis, beberapa kritikan ini sudah cukup populer berasal dari para orientalis, penginjil dan pendebat Kristen. Hanya saja, kritik tersebut tidak cukup kuat dan argumentatif karena tidak familiar dengan diskursus keilmuan al-Qur’an, khususnya tentang sejarah al-Qur’an dan kesatuan tematik al-Qur’an.
Ortografi Mushaf Al-Qur'an Nusantara Abad Ke-18 M: Kajian Manuskrip Mushaf al-Qur’an Batokan Kediri Zaenatul Hakamah
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 12 No. 1 (2022): JUNI
Publisher : Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2022.12.1.1-23

Abstract

Abstract: This article examines the Qur’anic manuscript found in Batokan, Kediri. The manuscript, which was inherited from Mbah Abdurrahman Batokan, has been perceived by the residents to have a mystical history since its appearance, and to have connection with the charismatic figure of Diponegoro. One of the uniqueness of the manuscripts is that there is no waqf (stop) sign except for the third juz. This article studies the manuscript in two aspects, namely the orthography of the 18th century AD Archipelago manuscripts of the Qur’an; and the distinction of the Batokan Kediri Qur’anic manuscript and its relation to the socio-historical community. This paper concludes that the writing of the 18th century Archipelago manuscripts of the Qur’an, such as the Batokan manuscripts, was a manifestation of the influence of Islamic studies with regards to the struggle for independence and the formation of local culture. Furthermore, the Batokan Mushaf reflects a form of Islamic sacredness which functions as a talisman for the community.   Abstrak: Artikel ini mengkaji manuskrip mushaf al-Qur’an yang terletak di Batokan, Kediri. Manuskrip yang merupakan warisan Mbah Abdurrahman Batokan tersebut dianggap memiliki sejarah mistis atas kemunculannya, dan warga meyakini keterkaitan antara mushaf tersebut dengan sosok Pangeran Diponegoro. Keunikan pada manuskrip mushaf tersebut, salah satunya, adalah tidak adanya tanda waqf pada ayat-ayatnya kecuali hanya pada juz ketiga. Artikel ini mengkaji manuskrip tersebut dalam dua aspek, yaitu tentang ortografi mushaf al-Qur’an Nusantara abad ke-18 M; dan tentang distingsi mushaf al-Qur’an Batokan Kediri serta keterkaitannya dengan sosio-historis masyarakat setempat. Tulisan ini menyimpulkan bahwa penulisan mushaf al-Qur’an Nusantara abad ke-18 M, seperti mushaf Batokan, merupakan wujud dari pengaruh kajian keislaman terhadap upaya kemerdekaan dan terbentuknya budaya setempat. Selanjutnya, mushaf Batokan merefleksikan bentuk ekstraksi dari nilai sakralitas keislaman yang difungsikan sebagai “aji-aji” bagi masyarakat untuk dijadikan senjata batin para penduduknya.
Diskursus Hadis dalam Perspektif Kaum Tua dan Kaum Muda di Indonesia Rozian Karnedi
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 12 No. 1 (2022): JUNI
Publisher : Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2022.12.1.134-156

Abstract

Abstract: The article sheds light the discourse of ḥadīth in the horizon of the mid-twentieth century reformist (kaum muda) and traditionalist (kaum tua) Muslim. It aims to analyze debates and different stances concerning with the use of the ḥadīth and the epistemic view behind their conception of ḥadīth. The study approaches with the basic theories of muṣṭalāḥ al-ḥadīth and the sociology of knowledge of Karl Mannheim. The research data were processed through descriptive-comparative and critical-analysis. It then argues that there are two different characteristics between the reformist and the traditionalist in the use of ḥadīth. First, the reformist used to have a systematic study based on the Qur’an and ḥadīth directly, while the traditionalist used to bring the idiomatic (‘ibārah) method. Second, in deducing law (istinbāṭ al-aḥkām), the reformist restrict only on the boundary of the authentic ḥadīth. Meanwhile, besides using authentic ḥadīth, the traditionalist also accept the unsound ḥadīth for the sake of the venture of goodness (faḍā’il al-a‘māl) with certain conditions. These differences are not only caused by methodological enterprise and scientific genealogy, but also sociological consideration which leads to the contestation (conflict of thought) between the two of them regarding the issue of taqlīd, ijtihād, ittibā‘, bid‘ah and religious traditions.   Abstrak: Artikel ini menyoroti wacana hadis dalam cakrawala Muslim reformis (kaum muda) dan tradisionalis (kaum tua) pada pertengahan abad ke-20. Tulisan ini bertujuan untuk menganalisis perdebatan dan perbedaan pendapat tentang penggunaan hadis dan landasan epistemik di balik konsepsi mereka tentang hadis. Kajian ini menggunakan pendekatan keilmuan hadis dan sosiologi ilmu pengetahuan Karl Mannheim. Data penelitian diolah dengan menggunakan metode deskriptif-komparatif dan analisis kritis. Artikel ini berargumen bahwa ada dua karakteristik yang berbeda antara kelompok kaum muda dan kaum tua dalam penggunaan hadis. Pertama, kaum muda umumnya memiliki kajian sistematis yang bersumber langsung dari al-Qur’an dan hadis, sedangkan kaum tua seringkali menggunakan pendekatan idiomatik (‘ibārah). Kedua, dalam menarik kesimpulan hukum (istinbāṭ al-aḥkām), kaum muda membatasi hanya pada hadis yang sahih. Sementara itu, kaum tua, selain menggunakan hadis sahih, juga menerima hadis-hadis ahad, atau bahkan daif, untuk kepentingan amal kebaikan (faḍā’il al-a‘māl), namun dengan syarat-syarat tertentu. Perbedaan tersebut tidak hanya disebabkan oleh kerangka metodologis dan latar genealogi keilmuan, namun juga pertimbangan sosiologis, yang berujung pada kontestasi (konflik pemikiran) terhadap persoalan-persoalan khilafiyah seperti taklid, ijtihad, ittibā‘, bidah dan tradisi keagamaan.
Haji Pengabdi Setan: Ali Mustafa Yaqub and The Contextual Understanding of The Hadith Ubet, Abdulloh
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 12 No. 1 (2022): JUNI
Publisher : Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2022.12.1.175-190

Abstract

Abstract: This article examines Ali Mustafa Yaqub’s thoughts in the framework of contextual understanding of the hadiths. As a scholar, Yaqub actively writes many articles in the mass media and frequently directs his critics by using hadith as a means for criticism. This article analyzes his opinion regarding the excessive ḥajj and ‘umrah conducted by Indonesian Muslim community. Yaqub is of the opinion that excessive ḥajj and ‘umrah have changed the law from what was originally obligatory and sunna to makrūh or even forbidden (ḥarām), because they should prioritize social obligations such as helping orphans and the poor. Yaqub’s argument is set forth in his controversial book entitled Haji Pengabdi Setan. This study observes how Yaqub draws legal conclusions. This article finds that Yaqub takes his opinion from the concept of fiqh al-awlawīyāt proposed by Yūsuf al-Qarḍāwī. This method is called ijmālī, namely understanding the meaning of hadith textually and partially rather than contextual and comprehensive analysis. In conclusion, this study also finds that Yaqub’s method of understanding hadith is different from previous hadith experts and seems to be less accurate in his reasoning.
Kontekstualisasi Pemaknaan Zawj dan Ba‘l Dalam al-Qur’an: Analisis Terhadap Qs. al-Baqarah [2]: 232 dan Qs. al-Nisā’ [4]:128 Akbar, Ali; Malia Hayati, Safira; Yasir, Muhammad; Jamal, Khairunnas
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 12 No. 1 (2022): JUNI
Publisher : Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2022.12.1.157-174

Abstract

Abstract: This article aims to discuss the meaning of zawj and ba‘l in the Qur’an, as both terminologies, however, perceived to denote similar sense of meaning, namely husband, though the two words have different context of narratives. The verses addressed in this study are Qs. al-Baqarāh [2]: 232 and Qs. al-Nisā’ [4]: 128. By using contextual approach, namely ma‘nā-cum-maghzā, as framework of study, this article attempts to unveil the meaning of related concept above, mainly on its historical meaning, historical phenomenal significance, and dynamic phenomenal significance. Based on these three methods of analysis, this article argues that the significance (maghzā) contained in this verse are: first, the words of zawj and ba‘l are used in different contexts of ‘husband’. Second, the Qur’an views that women have the right to ‘choose and make decisions’ for their own life particularly related to their future marriage. Third, the Qur’an views men and women equally in household relations.
Telaah Kodikologi dan Tekstologi pada Manuskrip Mushaf Al-Qur’an Raden Soleh Lamongan Syania Nur Anggraini; Muhammad Makmun
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 12 No. 2 (2022): DESEMBER
Publisher : Department of Qur'an dan Hadith Faculty of Ushuluddin and Philosophy UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/mutawatir.2022.12.2.215-242

Abstract

This article examines the manuscript of Mushaf al-Qur’an Raden Soleh, which is found in Drajat village, Lamongan. The manuscript is quite interesting as it has illuminations that combine the Sumatran-Maluku style with Majapahit-Demak style tendrils. However, the various decorative ornaments in it do not leave the Javanese elements. This paper will specifically examine the manuscript from the aspects of codicology and textology. The findings of this article are twofold: First, from the codicological aspect, this manuscript uses European paper, with a watermark of the type of lions that reads GOD ZY MET ONS, also a countermark that reads VDL, written in black and red ink, and uses khat naskhī hāshimī. Secondly, from the aspect of textology, several scholia were found, such as error correction, additional memorization, letter description, alternate words, and initial juz instructions. In addition, this manuscript also includes various qiraat of the Qur’an. Although it is dominated by the qiraat of Imam ‘Āṣim narrated by Ḥafṣ, this mushaf also records several qiraat from other scholars. This manuscript is also found to be corrupt in several parts, including errors in writing sentences, words, letters, or harakat. On the other hand, this manuscript also has uniqueness, including the writing of surah al-Fātiḥah in the opening and closing of the mushaf.

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