Mutawatir : Jurnal Keilmuan Tafsir Hadith
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.
Articles
234 Documents
<![CDATA[Hermeneutika Hadis Khaled M. Abou El Fadl ]]>
<![CDATA[Ahmad Suhendra]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 2 (2015): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2015.5.2.343-362
<![CDATA[This paper reviews the hermeneutic Khaled M. Abou El-Fadl, in his work entitled Speaking God’s Name: Authority and Women. This figure is interesting to study because his theory stems from the fact that they experienced. At first he was an admirer salafi, then criticize ideologies. This paper focuses on the thoughts on the meaning and religious texts. To unload thinking Khaled used descriptive-analytical method. Apparently, hermeneutics offered Khaled influenced by several prominent Western hermeneutics, especially Gadamer and Gracia. From there, he formulated the five preconditions which adopted in interpreting the sacred text of someone’s religion.]]>
<![CDATA[Klarifikasi al-Darwîsh atas Pandangan Orientalis tentang Kontradiksi Ayat al-Qur’an dengan Kaidah Nahw ]]>
<![CDATA[Amnah Tidjani]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 4 No. 1 (2014): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2014.4.1.139-162
<![CDATA[This paper will examine clarification Muhy al-Dîn al-Darwîsh against charges orientalistabout the authenticity of the Koran. Today, these allegations go back voiced by the Egyptian Coptic priest Zakaria Batrousin his book Tasâulât Hawl al-Qur’ân. One of the accused is the assertion that the Koran contains errors and defects in terms of language, as it is considered contrary to the rules nah}w. From here finally Zakaria concludes that the Koran is not the work of God, but a bouquet of Muhammad, because God could do no wrong. What does Zakaria is a fragment of a long journey Orientalist in reviewing the Eastern world, especially the Islamic religion who has written neatly in history. By writing the book I‘râb al-Qur’ân al-Karîm wa Bayânuh, al-Darwish wanted to prove that what is alleged Zakaria just nonsense. This book is written with a light and easy to understand language readers, especially for the orientalists who lack the ability to understand the science nahw and Arabic literature]]>
<![CDATA[Revolusi al-Qu’ran Jamâl al-Bannâ sebagai Arah Baru Metodologi Studi Islam ]]>
<![CDATA[Mukhammad Zamzami]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 1 (2015): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2015.5.1.20-49
<![CDATA[Ontologically, Gamal al-Banna viewed that interpretation is the process to understand the Koran. Therefore he did the deconstruction of classical commentaries domination which is loaded with influences of the political uproar in the past Middle East. From such a deconstruction, he went to the reconstruction of the Koran within the concept of Tatwîr al-Qur’ân. There is a dimension of art that must be understood from the essence of Koran and should be permeated by all Muslims. For him, the Koran is an art book, and its largest or greatest miracle is language as a tool to understand the art found within it. The secret miracle rises from the musical reading of the Koran which could be a psychological approach, just by listening the reading. Through this stage of irfani, the Koran could be the media of human civilization revolution. In his concept, Gamal didn’t assert one method or restrict to a current science or method. He refused if one current method has a warranty as the only way to find the truth, because the Koran itself should not be restricted]]>
<![CDATA[Hadis dan Perannya dalam Tafsir Kontekstual Perspektif Abdullah Saeed ]]>
<![CDATA[Muhammad Alfatih Suryadilaga]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 2 (2015): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2015.5.2.235-342
<![CDATA[The article highlights Abdullah Saeed’s thought in the light of hadith to promote contextual interpretation of the Qur’an. He emphasizes the significance of Hadith to reach best understanding of Qur’an by putting Hadith as historical reflection of Qur’anic worldview. He argues for five principles that should be implemented in examining Hadith as the source of contextual Qur’anic interpretation. He also highlights the difference of sunnah and Hadith, in which Hadith is perceived as collective cognition not as individual individual perception. Further, he also suggests that understanding Hadith could also be actualized by collective reasoning and human nature (fi?rah) and it should be totally relevant to the Qur’an. Those are the prerequisite of Hadith as the existing source for Qur’anic interpretation. If Hadith doesn’t meet the conditions, although it sounds in terms of chain transmission, the Hadith should be reviewed and even rejected.]]>
<![CDATA[Metodologi Studi Hadis Jamâl al-Bannâ ]]>
<![CDATA[Mukhammad Zamzami]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 4 No. 2 (2014): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2014.4.2.211-242
<![CDATA[Text will always interacting with the context. He always dialectic with the conditions in which the text was born. Therefore, to understand a text, an understanding about the context becomes a necessity that must be done, not least the understanding of hadith texts. Without understanding a variety of variables and circumstances behind the text that includes historical aspects, sociological, psychological, and so on, then this will potentially misinterpretation. This article explores the ideas of Jamal al-Banna on the methodology of contemporary traditions. He offers concepts and methodologies so resolutive and intelligent in understanding the Sunnah of the Prophet. He also shows how Muslims should ideally interact with the Sunnah. Departing from the description, it will be explored in this article about Jamal al-Banna Sunnah thinking which will then be analyzed in this hermeneutic perspective. According to him, Muslims today should make the Sunnah as a model of ijtihad, which also means keeping the existence of Sunnah. That is, people now have to follow the path and methodology, not the spoken word; follow the Sunnah of the Prophet, do not follow the text of the hadith.]]>
<![CDATA[Metode Liqa dan Kashf dalam Periwayatan Hadis ]]>
<![CDATA[Idri Idri]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 2 (2015): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2015.5.2.297-334
<![CDATA[The historical account of hadith literatures clarifies that there are different methods among Muslim scholars in search of the authenticity of hadith. The dispute lies on the variance methods used by hadith and sufi scholars. Sufi scholars tend to have their own methods in establishing the reliability of hadith narration by liqâ’ al-Nabî and kashf. This method suggests that Sufiwith high ranking of spiritualitycould meet Prophet directly by dreams. By this way, Sufi scholar might acquire the original Islamic teachings from Prophet, including hadith. In this, they argue for the authenticity of hadiths narrated by such a way. On the other hand, the methods used by sufi are not accommodated by hadith scholars. It is said that every hadith narrated by dream or kashf is unrecognized and considered as false (maw?û‘). Addressing these differences, this article tries to examine some problems related to the method of authenticity of hadith narration, the account of hadith on the convergence to the Prophet by dream, kashf as a source of Islamic teaching, the status of mysterious hadiths transmission, and the validation of knowledge based on kashf.]]>
<![CDATA[Pandangan al-Qur’an tentang Makna Jâhilîyah Perspektif Semantik ]]>
<![CDATA[Luthviyah Romziana]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 4 No. 1 (2014): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2014.4.1.117-138
<![CDATA[This article will examine the meaning of the word in the Koran jâhilîyah mentioned as many as 24 verses in 17 letters with various forms of the semantic approach. This approach is an option given the existence of this word has been around since pre-islamic Arab past, as evidenced by the presence of all jâhilîyah lyric. In addition, the commentators also provide a diverse meaning to the word. Ibn Jarîr al-T{abarî that in fact as a classical commentators, stating that the meaning of the word refers jâhilîyah person who has committed a disgraceful act or any person who commits sin intentionally. While Sayyid Qutb see it as the opposite of ‘ilm and ma‘rifah. In view of Quraish Shihab is jâhilîyah is not only opposed to the word ‘ilm but also in the sense of losing control of himself, so that actors do things that are not fair, either at the instigation of appetite, temporary interests, or parochialism. Many differences of opinion about the meaning of the word jâhilîyah, interesting to study further with semantics as analysis approach]]>
<![CDATA[Hermeneutika Sufistik al-Ghazâlî dalam Mishkât al-Anwâr ]]>
<![CDATA[Mahbub Ghozali]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 1 (2015): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2015.5.1.50-73
<![CDATA[This paper attempts to identify the character and form of interpretation al-Ghazâlî against the Koran, especially when interpreting the verses of the Koran in one of his work, Mishkât al-Anwâr. When viewed from the authority of the text and the author (interpreter), the style of the interpretation of al-Ghazâlî appears to have similarities with the concept of philosophical hermeneutics of Gadamer. But it is not so, there are significant differences between the two. If Gadamer’s model interpretation is called Philosophical Hermeneutics, then the interpretation of al-Ghazâlî style more to the Sufi Hermeneutics. In the end, this paper concluded that al-Ghazâlî’s Sufi Hermeneutics rests on two elements are simples but not smalls; rationality (al-ma‘qûl) led by entities in it like the soul (al-nafs), soul (al-rûh), heart (al-qalb), intellect (al-‘aql), and textuality (al-manqûl) the object stratified into five aspects, namely the existence of essential (wujûd dhâtî), the existence of sensory (wujûd hissî), the existence of imaginative (wujûd khayyâlî), the existence of a rational (wujûd ‘aqlî), the existence of analogical (wujûd shibhî).]]>
<![CDATA[Islam Awal, Riddah, dan Praksis Kebebasan Beragama: Reinterpretasi Hadis Man Baddal Dinah Faqtuluh ]]>
<![CDATA[Muhammad Ansor]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 5 No. 2 (2015): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2015.5.2.273-296
<![CDATA[A doctrine that is associated to the Prophet for killing apostates was widely known by Muslim community, in spite of one of the main principles of the Islamic doctrines teached the freedom of religion. The following article discusses some Hadiths on killing apostates and relates them with the early Islamic historical narration. Besides, this article describes the classical and contemporary ulamas in their multiple understanding of Hadiths on killing apostates. Finally, I argue that the reasons of fighting against persons who are suspected as apostasy in the early Islamic period are more political in nature. Essentially, Islam allows people to convert to and from Islam, in the absence of criminal punishment under a sentence of death.]]>
<![CDATA[Integrasi Ilmu Sosial dengan Teks Agama dalam Perspektif Tafsir al-Qur’an ]]>
<![CDATA[Andi Rosadisastra]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 4 No. 1 (2014): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2014.4.1.87-116
<![CDATA[To reconnect the Islamic religious sciences with science world needed a multi-disciplinary group involving Islamic scholars want any worldly Muslim scholars. Koran can be a source of inspiration or a source of known science knowledge without having to be stuck on a wall of separation between the proclamation creator of the science of Islamic and non-Islamic. Interpretation is not just an attempt to read the text, but it should be a transformation efforts and solutions to social problems of life. It required a tool, namely the nature of philosophy or theory and social sciences related to the study of interpretation in question. Then the development of the concept of “methodology sanctification Islam” is an attractive offer for the efforts to realize the interpretation of verses epistemology social, or can also be referred to as “Integrative Epistemology Social Interpretation” (IESI). IESI can be used as a tool for social interpretation of the verses and it is a further development of integrative interpretation]]>
