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[Ta’wîl Ibn al-Zubayr terhadap Mutashâbih al-Lafz dalam al-Qur’an ]]>
<![CDATA[Delta Yaumin Nahri]]>
<![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.2014.4.1.1-33
<![CDATA[The word is strung into the verses of the Koran is a divine sentence a similar level of fluency and beauty of literature between one verse with other verses. Although the Koran uses mutashâbih al-lafz and tikrâr, the choice of words is representative of the context is going on. This means that the choice of words shows the detail of information that occurred and the repetition of words not followed essentially the repetition of meaning, but brings new meaning different from the first words that are complementary and not interchangeable. This rule is brought to Ibn al-Zubayr al-Gharnâtî trough his creation, Milâk al-Ta’wîl al-Qâti’ bi Dhawi al-Ilhâd wa al-Ta’t}îl fî Tawjîh al-Mutashâbih al-Lafz min Ây al-Tanzîl. This creation became a real reflection of insight cleric Granada, which uses the method applied research (al-manhâj al-tatbîqî al-tahlîlî) in every discussion. This article will explain the interpretation of Ibn Zubayr on the causes of differences in editorial verses of the Koran, known as al-lafz mutashâbih.]]>
<![CDATA[Kriteria Hadis Hasan menurut al-Suyûtî dalam al-Jâmi‘ al-Saghîr ]]>
<![CDATA[Ahmad Suhendra]]>
<![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.2014.4.2.342-355
<![CDATA[Post Rasulallah died, Islam continues to evolve from scientific and territorial aspects. Tradition as handed down by his teachings was widespread along with it. However, it should be unfortunate, as a result of many factors, the traditions that developed in the Islamic community also infected by a handful of people. At that time already occurred forgery traditions anchored in the Rasulallah. Therefore, to maintain the authenticity of the hadith of the Prophet, the scholars formulate certain criteria in determining the authenticity of a hadith. al-Jâmi‘ al-Saghîr is one of the books of hadith are considered in the study of hadith. This book is one that is referred to in the hadith search (takhrîj hadîth). al-Suyûtî collect a wide range of hadith from various sources in the book, so that it does not only exist but also the hadîth sahîh but also there is the hadîth hasan. That is the reason this article examines hadîth hasan in al-Jâmi‘ al-Saghîr. Based on the research of al-Suyûtî in al-Jâmi‘ al-Saghîr not provide new criteria in the hadîth hasan, but he became a mediator between scholars have different opinions in determining the status of the hadith.]]>
<![CDATA[Everyday Qur’an di Era Post-Konsumerisme Muslim ]]>
<![CDATA[M. Endy Saputro]]>
<![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.2015.5.2.179-200
<![CDATA[This paper aims to give a preliminary draft to formulate an innovative concept in the Qur’anic studies world in the age of post-consumerism Muslim. Recent studies on tug of war between globalization and religion have been identifying salient social transformation in some parts of Muslim world, such as the rise of new (media) religious authority, religious commodification trends, varieties of Islamic consumption, the emergence of public Islam and so forth. Apart from these recent scholarships, which successfully grasp the globalization’s influence toward religion (Islam), this paper offers the concept of everyday Qur’an as an alternative basic approach of understanding the cultures of Qur’an in this changing (Muslim) world and at the same time, seeking to briefly explain its emerging issues. Some exemplary issues then have analytically discussed to reflect how the proposed theory applied. Thus, everyday Qur’an can contribute the discourse of cultures based technology in the context of Qur’anic Studies.]]>
<![CDATA[Kaidah Mutarâdif al-Alfâz dalam al-Qur’an ]]>
<![CDATA[Ahmad Fawaid]]>
<![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.2015.5.1.142-157
<![CDATA[a phenomenon that occurs in Arabic, even did not rule contained in almost all languages on earth. As an Arabic text, whether the Koran cannot duck and dodge the fact tarâduf growing presence in the Arabic tradition? In other words, if the Koran also collects some words lexical meanings which have in common sense? Or whether every word that has the same meaning in the Koran cannot be equated entirely? Therefore, the wording in the Koran, in addition to having specificity in every meaning also has a different meaning to the other and the word has suitability in order. This article appeared before the readers to explain the words which have been considered to have the same meaning in the Koran from the perspective of linguistic science and the Koran.]]>
<![CDATA[Adâlat al-Sahâbah dalam Perspektif Sunnî dan Shî‘ah ]]>
<![CDATA[Amir Mahmud]]>
<![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.2014.4.2.324-341
<![CDATA[Sahâbah are narrators who occupy a prime position among other narrators of hadith chain network. In the absence of a companion is not possible news about the directions of the Prophet can come up to the next generation of Muslims. Fair (It is of râwî) nature narrator of hadith is a necessary condition that must be owned by a person who wants to tell you all about the prophet Muhammad and convey what he said. Conditions to be met, such as the hadith placed as a second source of Islam after the Koran. Unlike the case with the general history of transmitters qualifying was not so contentious. This is because the presentations of the history of society tend to be aimed at mere knowledge, is the news of the prophet in connection with religion. The emergence of groups often caused by differing views. No exception to the emergence of the Sunnî and Shî‘ah, who to this day are still debating the truth claims. Then this article will discuss the background of the emergence of a group, it will provide clarity about what the objective to be achieved]]>
<![CDATA[Dakhîl al-Isrâ’ilîyât Kisah Nabi Yûsuf dalam al-Jâmi‘ li Ahkâm al-Qur’ân Karya al-Qurtubî ]]>
<![CDATA[Azhar Amrullah Hafizh]]>
<![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.2015.5.1.116-141
<![CDATA[Normatively, the Prophet Muhammad is not giving a ban to tell tales originating from the Banî Isrâ’îl. The Prophet simply gave the record that his people did not justify and deny the stories narrated by Ahl al-Kitâb. However, in the course of the history of Islam, many isrâ’ilîyât seeps into some sort of authoritative books of Jâmi‘ al-Bayân created by al-Tabarî, Tafsîr al-Qur’ân al-‘Azîm by Ibn Kathîr, Rûh al-Ma‘ânî by al-Alûsî, and al-Jâmi‘ li Ahkâm al-Qur’ân by al-Qurtubî. Ironically, in many cases, isrâ’ilîyât that goes into the book of commentary of the Koran without any comments from the authors, so it assumes that the isrâ’ilîyât is a strong opinion and can be used as a reference. As a result, isrâ’ilîyât like virus that continues to undermine the authenticity of the Koran]]>
<![CDATA[Kritik atas Pandangan Theodor Noldeke tentang al-Hurûf al-Muqatta‘ah dalam al-Qur’an ]]>
<![CDATA[Naufal Cholily]]>
<![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.2014.4.1.70-86
<![CDATA[The Holy Book of Koran have secrets contained in the al-hurûf al-muqatta‘ah the letter opener. Not a few scholars who claim that al-hurûf al-muqatta‘ah including part of paragraph mutashâbihât meaning known only to God. However, many Muslim scholars or Orientalists who try to uncover secrets about the intentions of al-hurûf al-muqatta‘ah. Among orientalists who participated in the secrets behind al-hurûf al-muqatta‘ah is Theodor Noldeke. In his book, Geschichte des Qorans, Noldeke view that al-hurûf al-muqatta‘ah not part of the Koran. Noldeke assume that al-hurûf al-muqatta‘ah who are in the early surah is the initials of the names of the authors of the Koran. The initials have been used prior to the codification process in the future ‘Uthmân. the letter also as a symbol mushaf their disposal. For example Alif-Lâm-Râ are the initials of al-Zubayr, the letter Sâd for Hafsah, Kâf to Abû Bakr, and Nûn to ‘Uthmân. This paper will attempt to explore and criticize opinions Noldeke in more depth]]>
<![CDATA[Hermeneutika Hadis Zakariya Ouzon ]]>
<![CDATA[Hasan Mahfudh]]>
<![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.2014.4.2.309-323
<![CDATA[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]]>
<![CDATA[Diskursus Keabsahan Al-Qiraat Al-‘Ashr sebagai Bacaan Mutawatir ]]>
<![CDATA[Iffah Muzammil]]>
<![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.2015.5.2.201-222
<![CDATA[Ten qirâ’ah belongs to the ten Imams of Qur’anic recitaters. It composes seven Imams who are remarkably recognized in Muslim traditions mainly introduced by Ibn Mujâhid (245- 324 H), with three additional Imams, Abû Ja‘far al-Qa‘qâ‘, Abû Ya‘qûb al-Ha?ramî, and Khalaf bin Hishâm. Different from seven qirâ’ah that is officially approved (mutawâtir) by most of Muslim scholars, the existence of ten qirâ’ah is still debatable. Indeed, some of scholars classify it as poor qirâ’ah (shâdh). Five centuries later after Ibn Mujâhid’s introduction on seven qirâ’ah, al-Jazarî (d. 833 H) argues some evidences on the validity of chain transmission (sanad) of the last three Imams. In the hand of al-Jazarî, the ten qirâ’ah is attested to be completely meeting a requirements of qirâ’ah such like, reliable chain’s transmission, compatible to rasm ‘Uthmânî, and convenient to Arabic rules. Therefore, there is no reason to leave and refuse the last three Imams (ten qirâ’ah) in the Islamic tradition of Qur’anic recitation.]]>
<![CDATA[Penafsiran Akal dalam al-Qur’an ]]>
<![CDATA[Hodri Hodri]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 3 No. 1 (2013): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2013.3.1.1-24
<![CDATA[It’s inevitable that the Koran will always be a reference (marja’) for Muslims in every thought and action, followed later by al-Sunnah in the second position, both as a reference in understanding the Koran or as independent sources in understanding and resolve specific cases. This fact has prompted the birth of various patterns of interpretation or comments of the scholars of Koran which continues to experience dynamic methodoligical growth, from tahlîlî, bi al-ma’thûr, adabî wa ijtimâ‘î, sûfî, to the mawdû‘î or thematic model. This article will discuss the intellect (al-‘aql) within teh Koran perspective, namely effort to understand a thematic topic. Intellect (al-‘aql) is one of debate topic among Muslims, especially among theologians or mutakallimîn against philosophers, who have not obtained a satisfactory intersection. This paper see]]>
