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[Ma?mûd Abû Rayyah dan Kritisisme Hadis ]]>
<![CDATA[Wahidul Anam]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 6 No. 1 (2016): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2016.6.1.1-25
<![CDATA[Ma?mûd Abû Rayyah comes to the study of ?adîth as a controversial scholar. His criticism has made a significant change in modern period in which his critics are directed towards some literatures and early ?adîth scholars (râwî). One of the making polemic in his study is his critical study on the authenticity of ?adîth in Bukhârî’s book, ?ahî? Bukhârî. It is not only Bukhârî whom his critics are pointed out, but also Abû Hurayrah, a person who has narrated so many ?adîth and become the most cited name in ?adîth literatures. This paper would shed light on the epistemological view of Abû Rayyah in ?adîth criticism. It highlights three branches of ?adîth studies: authenticity, reliability and historical analysis. This study suggests that Abû Rayyah put al-sunnah al-hudâ (a living tradition of Mu?ammad which is related to ‘aqîdah and sharî‘ah) as a main tool for validity to determine the authenticity of ?adîth. In this case, every ?adîth which contradicts to this value should be rejected. Further he said that ?adîth codification did not take place in the period prior to al-Zuhrî. The political pressure is one of the reasons why al-Zuhrî and other Muslims are militant to write and collect Mu?ammad traditions of ?adîth.]]>
<![CDATA[Wajah Studi Alquran di Jerman Akhir Abad Ke-20: Terjemahan Alquran Rudi Paret dan Beberapa Pemikirannya ]]>
<![CDATA[Mu’ammar Zayn Qadafy]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 7 No. 1 (2017): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2017.7.1.1-23
<![CDATA[To investigate wriggles of Qur’anic studies at Germany in the end of 20th Century, one should examine works of its influential figure, such as Rudi Paret who was broadly considered as the most intelligent student of Enno Littman, a veteran German orientalist. This article describes and discusses the contribution of Paret’s works along with its methodological strength and fragility based on reviews written by their observers. The results of the passage will be used to map Paret thought, both about Islam and the Qur’an. It is concluded that: first, Paret’s research on the Qur’an contributes a lot to the development of the Qur’anic interpretation methodology; and second, Der Koran: Kommentar und Konkordanz is a work of interpretation based on the translation methodology, in which the text of the Qur’an is understood and explained by something parallel. This method resulted in a ‘concordance’, Paret’s concrete offer to stand against the chronological reading of the Qur’an that developed rapidly in his days.]]>
<![CDATA[Pengembangan Model Tafsir Pendidikan Perfektif ‘Alî ‘Abd Al-?alîm Ma?mûd ]]>
<![CDATA[Mahmud Arif]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 6 No. 1 (2016): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2016.6.1.26-51
<![CDATA[This paper deals with the idea of ‘Alî ‘Abd al-?alîm Ma?mûd, who has seriousely built a firm conviction on the perfection of the Qur’an and the necessity of Moslems to obey it. The only way to solve any problem in this life, according to him, is by returning to the guidance of the Qur’an and the Prophet traditions. ‘Abd al-?alîm Ma?mûd has utilized two models in elaborating the Qur’anic tenets, i.e.: [1] selecting a certain surah to be interpreted; and [2] appointing a certain educational topic and explaining the relevant content of Qur’anic verses. Those models stand on assumption that the Qur’an, as a guidance book, has explained all matters of human life. His belief in an existence of the perfect Qur’anic educational system has prompted him to endeavour to describe prescriptions of the Qur’anic verses, so those became as educational perspectives or viewpoints, either with nuance of clarifying, comparing or perfecting, that contain fully messages of moral, religious preaching, and movement, in order to revive the glory of Islam.]]>
<![CDATA[Evolusi Embrionik Manusia dalam al-Qur’an ]]>
<![CDATA[Suhermanto Ja'far]]>
<![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.2013.3.1.25-45
<![CDATA[This article attempts to reread passages of the Koran on human creation process; QS. al-Hajj [22]: 5, QS. Hûd [11]: 61, QS. al-Sajdah [32]: 7, QS. al-Saffât [37]: 11, QS. al-Rahmân [55]: 14 and others. The verses are read in order in accordance with the process of the creation of man. The recitation of this time directed at scientific interpretation. Therefore, some of the views of modern science such as medical and others taken into consideration and presented back in it. These readings provide information about the stage of evolution in human creation, not Darwin’s theory of evolution, but the evolution of embryonic, is called Darwinian evolution that occurs in the womb, not in the real world. Based on this it can also be known that man is not the off spring of other animals-which can be said to be lower than beings. This is because human beings as “I” or “nafs” is not limited to a combination of physical and spiritual, but also has a sense or qalb]]>
<![CDATA[Reinterpretasi Kontroversi Kepemimpinan non-Muslim dalam Alquran ]]>
<![CDATA[Dede Rodin]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 7 No. 1 (2017): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2017.7.1.24-49
<![CDATA[This article aimed to explore several kinds of understanding and interpretation towards the Qur’anic idea on non-Muslim leadership. Some Muslim scholars’ respond would be a case of study to see their logical reason and their interpretation of the Qur’an on the issue of non-Muslim leadership. The study obtained the following conclusions: first, there are some gaps or perhaps a shifting paradigm between the classical idea of non-Muslim with the modern scholars. Those who lived in the modern times, to some extent, are holding an inclusive idea to allow non-Muslim be a leader in Muslim society. This is because they see that the command of the Qur’an to forbid non-Muslim to hold a leadership is limited to whom they are hostile to Islam and Muslims. Hence the act of banning should not be apllied in general. On the other hand, the historical context of the verse (sabab al-nuzûl) also suggests that the nuance of confrontation between Muslims and non-Muslims is part of the consisting code of conduct at that time, so that the verses above should be put into consideration if the conditions are in peace.]]>
<![CDATA[Tafsir Gender dalam Tafsîr al-Manâr tentang Asal Kejadian Perempuan ]]>
<![CDATA[Ana Bilqis Fajarwati]]>
<![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.2013.3.1.46-62
<![CDATA[The Koran presents the topic of women in many verses and letters. But the most is in the letter al-Nisâ’ so that he is often called al-Nisâ’ al-Kubrâ. Although the Koran is the holy book of eternal truth, interpretation cannot be avoided as a relative. Historical development of various sect of kalâm, fiqh, and sufism is positive proof of the relativity of appreciation of religious Muslims. At one period, the levels of intellect into dominant, on the other period, the levels of emotionality become prominent. That is why the perception of women among Muslims, especially in self commentators, also varies from age to age the majority of Muslims are stuck with so many results ijtihâd of the scholars then regarded as a religion that cannot brain-tweaking and could not be bothered. But this fact does not actually like it. Therefore, this paper attempts to dismantle understanding of religious texts that have been used as legitimating for patriarchal mindset away from gender equality.]]>
<![CDATA[Pemaknaan Kriteria Kesahihahan Hadis Mu?ammad Nâ?ir Al-Dîn Al-Albânî dan Implementasinya dalam Penilaian Hadis ]]>
<![CDATA[Umma Farida]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 6 No. 1 (2016): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2016.6.1.52-84
<![CDATA[This article aims to examine the theoretical framework of Mu?ammad Nâ?ir al-Dîn al-Albânî on ?adîth. It has been known that sometimes al-Albânî explicitly put some ?adîths into unsound classification, whereas some major ?adîth scholars put the ?adîth in valid and authentic condition. Through studying his book entitled Silsilat al-A?âdîth al-?a?î?ah and some other books, this articel finds that although in some cases his conclusion is quite different from other ?adîth scholars, he is still standing on the previous principles to determine the validity of ?adîth such like: chain continuity (itti?âl al-sanad), fair narrators (‘âdil) and having good intellectuality (?âbi?), safe from berration (shudhûdh) and trouble (‘illat), but at some points, he has made his own differentiation in defining those principals. Besides, al-Albânî has also given special attention to the validity of matn (the content of ?adîth), that the matn should not be contrary with the Qur’ân, sunnah ?a?î?ah (the valid tradition), logical reasoning, historical facts, sciences, and the practice of previous piety (salaf al-?âli?).]]>
<![CDATA[Kritik Hadis dalam Perspektif Sejarawan ]]>
<![CDATA[Benny Afwadzi]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 7 No. 1 (2017): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2017.7.1.24-49
<![CDATA[This article aims to elaborate methodological investigation of ?adîth criticism of the historians point of view. It also observes the salient differences between them and the scholars of ?adîth, as both are often on different worldview. Through descriptive-analytical study, the author comes to the conclusion that there are at least two methods of ?adîth criticism in historian perspective that are [1] critical in analysing the companions of the Prophet and [2] critical to the content (matn) of ?adîth. By shifting paradigm framework, it suggests that both of them should not be rejected. Both perspectives should be used as a method to develop the tradition of ?adîth criticism, although at some points, they have to be put on critical consideration. On the other side, the historian perspective might be useful to encourage the weaknesses which has been existed in conventional science of ?adîth criticism.]]>
<![CDATA[A Comparative Study on Shi‘îte Tafsîr of the Qur’an 24: 55 and the Bible Isaiah 11:1-9: Theology of Hope in the Concept of Mahdism and Messianism ]]>
<![CDATA[Luthfi Rahman]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 7 No. 2 (2017): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2017.7.2.215-234
<![CDATA[This paper engages with the theological discourse on the state of al-Mahdi in Shi‘i tradition and the Peaceful Kingdom of Christianity. It focuses on two particular narratives, Quranic one focusing on Shi‘i tafsir Qur’an 24:55 and Biblical one concerning on Isaiah 11:1-19. This study employs library research looking specifically at Qur’anic and Biblical commentaries. By comparing the texts, it is found out that the first insists on several requirements to realize the promise of God (the state of al-Mahdî) by performing active struggles i.e. possessing strong faith and doing righteous action. On the other hand, the latter provides the description of the ideal circumstance when Messiah comes to a region in which both the ruler and the ruled do active struggles. The first still emphasizes the importance of strong faith while the second doesn’t. Yet, both narratives share that active struggles and righteous actions must be at stake.]]>
<![CDATA[Karya Tafsir Modern di Timur Tengah Abad 19 dan 20 M ]]>
<![CDATA[Moh. Dalhari]]>
<![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.2013.3.1.63-86
<![CDATA[Motto that has always expressed is that the Koran was Sâlih li kull zamân wa makân, in the sense they do not just blindly accept what is revealed literally (as most commentators earlier), but try to understand by always trying to look at the context and meaning behind ayat- verses of the Koran. In other words, you want to search is the “spirit” or the moral message of the Koran itself. Modern interpretations are always encouraged to fit the paper with the condition of the interpreter. Advances in science may be the main factor in the birth and raise their interpreter responds. This paper tries to describe the state of some modern interpretations evolve. At the end of this paper, the authors conclude that the modern interpretation dominited by philosophy studies of the Koran, Koran and natural history. As well as newspapers and actual problems of Muslim Dailu. The authors also conclude that interpretations may exist in the modern era, when it contains a strong meaning for Muslims everyday problems (practical interpretation), as well as concrete and objective support for the development of human knowledge (tafsîr ‘ilmî).]]>
