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Jurnal Theologia
Published by Universitas Islam Negeri Walisongo Semarang
ISSN : 08533857     EISSN : 2540847X     DOI : -
Core Subject : Religion, Humanities, Education, Art, Social,
Religion Arts Humanities Social Sciences Other
Jurnal THEOLOGIA, ISSN 0853-3857 (print); 2540-847X (online) is an academic journal published biannually by Fakultas Ushuluddin dan Humaniora, Universitas Islam Negeri Walisongo Semarang. It specializes in Islamic Studies (Ushuluddin) which particularly includes: Islamic Philosophy and Theology, Al-Quran (Tafsir) and Hadith, Study of Religions, Sufism and Islamic Ethics.
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Articles 493 Documents
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HERMENEUTIKA HADIS: Upaya Memecah Kebekuan Teks Hauqola, Nurkholis
Jurnal THEOLOGIA Vol 24, No 1 (2013): AL-QUR'AN DAN HADIS
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2013.24.1.324

Abstract

Abstract: “Standardization” of hadith’ interpretation is a religious understanding manifest Top of Form “Establishment” in hadith interpretation is a manifesto carries religious understanding entity; not only in the form of interpretation entity, understanding entity, truth entity, Islam entity, but also the other entity in religion. In contemporary lives of people the Prophet hadith presents in a “stagnant” and poor application consequently. It ignites a breakthrough to break up the stagnant sphere for shake “indigenization” of the hadith in order to correspond with reality epoch. In hadith interpretation, one of them is hermeneutic approaches. This hermeneutic approach could be achieved using 3 compositions; (1) meaning within the text (internal interpretation of the hadith text, (2) meaning behind the hadith text (things around interpretation of the hadith), (3) meaning in front of the text (“the opposite” interpretation of the hadith text). These three compositions of the interpretation have focus, target, and method in which are completed one another. They examine not only the horizon of the text (matan), the originator of the horizon (the Prophet), the reader (rijal al-hadith, mukharrij al-hadith, also mufassir), but also its contextuality. Nevertheless, for “established” hadith diciplines, hermeneutic is a “supporting instrument” (not replacing instrument), however, it is perceived able to create interpretation by combining textuality element and hadith contextuality through this hermeneutic approach at once, since a text could only come together in a context. Abstrak: “Pembakuan” pemaknaan hadis merupakan manifesto pemahaman agama yang mengusung ketunggalan; baik dalam bentuk penafsiran tunggal, pemahaman tunggal, kebenaran tunggal, Islam tunggal, dan ketungalan-ketunggalan lain dalam beragama. Akibatnya, hadis-hadis Nabi hadir di tengah kehidupan umat kekinian dalam bentuknya yang “beku” dan miskin aplikasi. Perihal tersebut memantik terobosan untuk memecah kebekuan demi “pribumisasi” hadis agar sesuai dengan realitas zaman. Salah satunya adalah pendekatan hermeneutik dalam penafsiran hadis. Pendekatan hermeneutik dalam penafsiran hadis dapat dilakukan melalui 3 (tiga) lapis penafsiran, yaitu: (1) penafsiran “dari dalam” teks hadis (meaning within the text); (2) penafsiran “terhadap hal-hal di sekitar” teks hadis (meaning behind the text); dan, (3) penafsiran “yang melawan” teks hadis (meaning in front of the text). Ketiga lapis penafsiran ini memiliki fokus, sasaran, serta metode yang antara satu dengan lainnya saling melengkapi. Ia mengkaji bukan hanya horison teks (matan), tetapi juga horison penggagas (Nabi), pembaca (rijal al-hadis, mukharrij al-hadis, serta mufassir), dan kontekstualitasnya. Meskipun hermeneutik merupakan “alat bantu” (bukan pengganti) bagi ilmu-ilmu hadis yang telah “mapan”, namun melalui pendekatan hermeneutik dirasakan mampu melahirkan pemaknaan yang menggabungkan unsur tekstualitas dan kontekstualitas hadis sekaligus, mengingat sebuah teks hanya bisa menemukan maknanya dalam konteks. Kata-kata Kunci: ḥadīṡ, hermeneutic, textuality, contextualization, interpretation
EPISTEMOLOGI TAFSIR AL-QURAN FARID ESACK Abidin, Ahmad Zainal
Jurnal THEOLOGIA Vol 24, No 1 (2013): AL-QUR'AN DAN HADIS
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2013.24.1.314

Abstract

Abstract: Epistemologi cally speaking, Esack’s herme¬neu-tics is based on reception hermeneutics which is populer in the hand of Biblical hermenut, Fran¬cis Shcussler-Fiorenza. In this herme¬neutics, the truth of the holy books are seen in an eye of how far can the hermeneutics solve the actual human problems. This is wholly different from that of revelationist who put very huge burden on the discourse on God and how is He present and being involve in the world. Some other hermeneuts also contributed in a different level. In his hermeneutics, Esack put the three basic elements of hermeneutics namely the text-its author, inter-preters, and an on going interpreta¬tive activity itself. His basic assumption is a particular, contextual and practical inter¬pretation. In South Africa’s context, Esack tried to transform the context of oppression and dehumanization by apartheid into a critical interpretative model. This thought is based on a non prophetic human experience which is ba¬sically interpretative and socially-culturally contex¬tual. By this, it is impossible to sustain the existence of a static, universal, united and free-value interpretation. Reversally, this pursued a contextual-particular, temporal and “bias” interpretation. Abstrak: Pembicaraan secara epistemologis, hermeneutika Farid Esack berdasarkan pada hermeneutika resepsi yang populer di tangan ahli hermeneutika Biblikal, Francis Shcussler-Fiorenza. Dalam hermeneutika ini, kebenaran dari kitab-kitab suci dilihat dari sebuah pandangan sejauh mana bisa hermeneutika memecahkan persoalan-persoalan manusia aktual. Secara keseluruhan ini berbeda dari pewahyu yang meletakkan sangat besar dalam wacana tentang Tuhan dan bagaimana Dia menghadirkan dan terlibat di dunia ini. Beberapa hermeneutika yang lain juga berkontribusi pada level yang berbeda. Dalam hermeneutikanya, Esack me¬nempat¬kan tiga unsur dasar hermeneutika, yaitu pengarang teks itu sendiri, penafsir, dan berlanjut pada aktivitas interpretatif sendiri. Asumsi dasarnya adalah partikular, kontekstual dan interpretasi praktis. Dalam konteks Afrika Selatan, Esack mencoba mentransformasi konteks penindasan dan dehumanisasi oleh apartheid [politik pemisahan pen¬duduk yang bukan berkulit putih di Republik Afrika Selatan] ke dalam sebuah model interpretatif kritis. Pemikiran ini berdasarkan pada pengalaman manusia yang non profetik yang pada dasarnya merupakan konteks interpretatif dan kontekstual secara sosio-kultural. Melalui ini memungkinkan untuk mempertahankan eksistensi statik, universal, keutuhan, dan interpretasi bebas nilai. Sebaliknya, ini berlanjut ke sebuah konteks-partikular, interpretasi “bias” dan temporal. Keywords: Reception hermeneutics, Present Context, Contex-tual-practical Interpretation
LEGALITAS RIWAYAT ASBĀB AL-NUZŪL Telaah historis konteks turunya ayat al-Quran Kholid, Abd
Jurnal THEOLOGIA Vol 24, No 1 (2013): AL-QUR'AN DAN HADIS
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2013.24.1.319

Abstract

Abstract: Asbāb al-Nuzūl (occasions of revelation) is event becoming background send down the verse of the Quran. Scope solution of Asbāb al-Nuzūl only relating to event degrading of the verse of the Quran especially in event relation and word expression, that include texts or materials. This science is very importance in order to interpret the verses of the Quran. This is not mean that it is to generalize interpretation entire verses of the Quran with Asbāb al-Nuzūl, because there is not all verses of the Quran send down with Asbāb al-Nuzūl. But, for the verses of the Quran have Asbāb al-Nuzūl, that its interpretation is more authentic. Abstrak: Asbāb al-Nuzūl adalah peristiwa yang menjadi latar belakang turunnya ayat al-Quran. Ruang lingkup pembahasan Asbāb al-Nuzūl hanya berkaitan dengan peristiwa diturunkannya ayat al-Quran terutama dalam hubungan peristiwa dan ungkapan kata, baik teks ayat, maupun redaksi ayat. Ilmu ini sangat penting dalam rangka menafsirkan ayat-ayat al-Quran. Hal ini bukan berarti menggeneralisasi keharusan menafsirkan seluruh ayat al-Quran dengan Asbāb al-Nuzūl, karena tidak semua ayat al-Quran turun disertai dengan Asbāb al-Nuzūl. Akan tetapi bagi ayat-ayat al-Quran yang memiliki Asbāb al-Nuzūl, maka penafsirannya akan lebih otentik. Kata-kata Kunci: asbāb al-nuzūl, ‘ulūm al-Qur’ān, ilmu Ma‘ānī dan Ilmu Bayān, Nabi Muḥammad, dan sahabat.
DISKURSUS NASKH AYAT-AYAT TOLERANSI OLEH AYAT-AYAT PERANG DALAM AL-QUR’AN Safrodin, Safrodin
Jurnal THEOLOGIA Vol 30, No 1 (2019)
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2019.30.1.3206

Abstract

This study intends to examine the question of the controversy of naskh on verses of tolerance with verses of war. These issues are (1) what is meant by verses of tolerance and verses of war in the Qur'an, and (2) what is the ulama's view of the dualism of the two types of verses? For this reason, this study uses the literature review method with hermeneutical-critical and comparative analysis. This study produces several things. Firstly, there are verses of tolerance in the Qur'an, which amount to 114 according to some scholars, or 140 verses according to other scholars, and verses of war against idolaters which number not less than 22 verses. Secondly, theoretically the scholars have discussed the assumption of dualism (ta’āruḍ) between verses of tolerance and verses of war in the study of the Qur'an. Islamic intellectuals such as Ibn Sallāmah, al-Shāmi, and Abdullah Bin Baz acknowledge the existence of ta'āruḍ, and therefore they also state that verses of tolerance have been replaced (mansūkhah) by verses of war as a way to resolve the conflict. Some other Islamic intellectuals such as Mustafa Zaid, Ahmad Ḥijāzi al-Saqā, and Yusuf Qardhāwi denied this assumption. On the basis of the study of siyāq al-kalām and munāsabah, in addition to the analysis of its historicity (asbāb al-nuzūl), these verses can be compromised, so that all the contexts are stated to apply. The views of the two types of scholars, herme­neutically, cannot be separated from the influence of the ideology surrounding each other's lives.
HADIS PREDIKTIF DALAM KITAB AL-BUKHARI Idris, Abdul Fattah
Jurnal THEOLOGIA Vol 24, No 1 (2013): AL-QUR'AN DAN HADIS
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2013.24.1.325

Abstract

Abstract: This study of predictive hadith in the book al-Bukhārī give results; first, that all the predictive sanad are sīngle transmission (aḥad). The predictive hadith through sīngle transmission cannot be credible when it occurs tadlīs, suspicion and ghaira ittiṣāl (not continued). Second, the predictive of matan hadith is a tradition which should not be leaned by the Prophet. However, it is learned by the companions of the Prophet. Is name is mauquf hadith, If is leaned by tabi'in or itba' tabi'in generation, it is called a maqtu’. The state of validity in matan predictive Hadith, depends on the state of the validity in sanad of Hadith. The state of avoiding disability (‘illat) of hadith sanad, is very decisive against the state on the validity of hadith matan, However, the state of validity on the hadith sanad is not necessarily a validity on the hadith matan. Therefore, some of predictive of hadith in book of Sahih al-Bukhari found disability in sanad of Hadith and in matan of hadith. In short, the direct or indirect predictive hadith in the the book of al-Bukhārī has disability ('illat), because it contains the contrary to the Qur'an, a political nature, and theological and dogmatic feud. Abstrak: Studi terhadap hadis prediktif dalam kitab al-Bukhārī ini memberi tiga hasil; pertama bahwa semua sanad predikif itu merupakan transmisi tunggal (aḥad). Hadis prediktif melalu transmisi tunggal tidak kredibel ketika terjadi tadlīs, kecurigaan, dan ghaira ittiṣāl (tidak bersambung). Kedua, bahwa matan hadis prediksi sebuah hadis yang seharusnya tidak di-marfu‘-kan kepada Nabi, tetapi merupakan hadis mauquf yang disandarkan kepada sahabat, dan maqtu‘ yang disandarkan kepada tābi‘īn atau itba‘tābi‘īn. keadaan kredibilitas matan hadis prediksi, tergantung pada keadaan kriteria sanad hadis. Kriteria terhindar dari ‘illat (cacat) pada sanad hadis adalah sangat menentukan terhadap keadaan kredibilitas matan hadis, tetapi keadaan kredibilitas pada sanad hadis tidak serta merta menjadi kredibilitas pada matan hadis. Sebagian matan hadis prediktif dalam kitab Ṣaḥīḥ al-Bukhārī mempunyai ‘illat dalam sanad hadis dan ‘illat dalam matan hadis. Matan hadis-hadis prediksi yang diteliti baik secara langsung maupun tidak langsung adalah mengandung ‘illat karena bertentangan dengan al-Quran, mengandung hal-hal yang bersifat politis, serta mengandung pertentangan teologis dan dogmatis. Keywrods: Hadis, Sunnah, Kriteria, Sanad, Matan, dan Prediktif
MENIMBANG METODE JOHN WANSBROUGH DAN FAZLUR RAHMAN DALAM STUDI AL-QURAN Machrus, Machrus
Jurnal THEOLOGIA Vol 24, No 1 (2013): AL-QUR'AN DAN HADIS
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2013.24.1.315

Abstract

Abstract: One of aspects of Islam studied by orientalists is the Qur’an. They have written many books on the Qur’ān. One of themes of Qur’anic studies written by orientalists are about influences of Judeo-Christianity tradition in the Qur’ān. They try to prove the influences of Judeo-Christianity tradition in the Qur’ān. One of orientalists who try to prove the influences of Judeo-Christianity tradition in the Qur’ān is John Wansbrough, a Jewish orientalist. In studying the Qur’ān, Wansbrough uses literary analysis, an analysis based on the text apart from historical context. He does not believe in historical context relates to Qur’anic revelation. Whereas Qur’anic revelation relates to the events occurred in Muḥammad’s life time. By using historical approach, Fazlur Rahman proves that qur’anic revelation relates to the history so-called asbāb al-nuzūl. Rahman insists that the study of the Qur’ān done by Wansbrough does not make sense. Abstrak: Di antara aspek-aspek dalam Islam yang dikaji oleh para orientalis adalah al-Quran. Sudah banyak karya mengenai al-Quran yang dihasilkan oleh para orientalis. Sebagian dari karya orientalis mengenai al-Quran bertema¬kan pengaruh Yahudi-Kristen dalam al-Quran. Para orientalis mencoba untuk membuktikan adanya pengaruh Yahudi-Kristen. Salah satu dari mereka adalah John Wansbrough. Ia mengkaji al-Quran dengan menggunakan analisis sastera (literary analysis), suatu analisis yang didasarkan pada teks terlepas dari konteks sejarah. Ia tidak mempercayai bukti-bukti sejarah berkaitan dengan turunnya al-Quran. Padahal turunnya al-Quran berkaitan dengan peristiwa-peristiwa yang terjadi masa Nabi Muḥammad. Hal ini dibuktikan dengan analisis sejarah yang dilakukan oleh Fazlur Rahman. Rahman sendiri dengan tegas mengatakan bahwa kajian terhadap al-Quran yang dilakukan Wansbrough dengan menggunakan analisis sastera tidak masuk akal karena ada banyak kejanggalan. Kata-kata kunci: analisis sastera, Yahudi-Kristen, pengaruh, sejarah, Bibel.
PENERAPAN METODE TRADITION-HISTORICAL DALAM MUṢANNAF ‘ABD AL-RAZZĀQ AL-ṢAN‘ĀNĪ DAN IMPLIKASINYA TERHADAP PERSOALAN DATING HADIS DAN PERKEMBANGAN FIKIH MEKKAH Masrur, Ali
Jurnal THEOLOGIA Vol 24, No 1 (2013): AL-QUR'AN DAN HADIS
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2013.24.1.320

Abstract

Abstract: This research studies in the application of the method of tradition-historical in the Muṣannaf of ‘Abd al-Razzāq al-Ṣan‘ānī and its implication to the problem of dating ḥadīṡ and the development of Meccan fiqh. By using the method of tradition-historical, Motzki proved that Muṣannaf of ‘Abd al-Razzāq al-Ṣan‘ānī (d. 221 H.) can be trusted as a source of authentic aḥādīṡ of the first century of hijrah. The implications of applicating this method of tradition-historical to the development of the Meccan fiqh are: first, it is proved that in the first century of hijrah, the people of Mecca had referred to the Quran and the prophetic rules as a source of Islamic Law. Second, the development of ḥadīṡ from Successor’s ḥadīṡ to be Companion’s ḥadīṡ and then to be Prophetic ḥadīṡ is a construct that is not tenable based on this research. Third, regional schools of legal and religious schoolarship can already be discerned in the last three dacade of the first/sevent century. Therefore, the statement of Schacht that Islamic law did not existed yet in the first century of hijrah must be revised. Fourth, the development from a jurisprudence primarily articulated through ra’y to one based on Tradition was a process that began already at the end of the first/seventh century within the schools and which–at least in the Hijaz–is to be understood as the result of the collection, not merely of forging of traditions. The Collection and transmission of texts was carried out not only with the intention of supporting particular opinions of the schools, but also independently of this. Abstrak: Riset ini mengkaji aplikasi metode tradition-historical dalam Muṣannaf karya ‘Abd al-Razzāq al-Ṣan‘ānī dan implikasinya terhadap persoalan penanggalan (dating) hadis dan perkembangan fikih Mekkah. Dengan menggunakan metode tradition-historical, Motzki membuktikan bahwa Muṣannaf karya ‘Abd al-Razzāq al-Ṣan‘ānī (w. 221 H) bisa dipercaya sebagai sumber hadis-hadis otentik dari abad I H. Implikasi-implikasi dari menerapkan metode tradition-historical ke perkembangan fikih Mekkah adalah: pertama, terbukti bahwa pada abad I H, penduduk Mekkah yang merujuk kepada al-Quran dan peraturan-peraturan kenabian sebagai sebuah sumber Hukum Islam. Kedua, perkembangan hadis dari hadis Pewaris menjadi hadis Sahabat serta kemudian hadis Nabi adalah sebuah kontruk yang tidak dapat dipercaya berdasarkan riseti ini. Ketiga, mazhab-mazhab hukum regional dan ilmu pengetahuan agama sudah sangat dikenal pada akhir tiga dekade pada abad I H/VII M. Oleh karena itu, pernyataan Schach bahwa hukum Islam tidak eksis sampai abad I H harus direvisi. Keempat, perkembangan dari yurisprudensi khususnya artikulasi melalui ra’y hingga berdasarkan pada Hadis (Tradition) adalah sebuah proses yang sudah dimulai pada akhir abad I H/VII M dalam mazhab-mazhab itu dan yang—setidak-tidaknya di Hijaz—dipahami sebagai hasil dari koleksi, bukan semata-mata membatalkan hadis-hadis. Koleksi dan transmisi teks-teks yang dibawa tidak hanya dengan maksud mendukung pendapat-pendapat tertentu dari mazhab-mazhab, tetapi juga bebas darinya. Kata-kata Kunci: Dating hadits, metode tradition-historical, Muṣannaf ‘Abd al-Razzāq, fikih Mekkah.
ANALISIS EKSPLORATIF TERHADAP PEMIKIRAN YŪSUF AL-QARḌĀWĪ TENTANG KESETARAAN DAN KEADILAN GENDER SEBAGAI BAGIAN MAQᾹṢID AL-QUR’ᾹN Yaqin, Ainol
Jurnal THEOLOGIA Vol 30, No 1 (2019)
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2019.30.1.3025

Abstract

Gender justice and gender equality are complex topics and drew the attention of many people. A number of Muslim jurists have studied it from various perspectives in order to understand and find a fair solution to the problem. However, most of them are rare to study it from the lens of maqāṣid al-Qur’ān, the purpose of al-Qur’an was revealed to the earth. Incorporating gender justice and gender equality in maqāṣid al-Qur’ān is considered urgent with the intent that people will really pay attention, watch, and put male and female proportionally. This paper focuses on analyzing Yūsuf al-Qarḍāwī's thought about gender equality and justice as part of maqāṣid al-Qur’ān. This article includes library research, whose datas are sourced from the literature. The results of this study revealed that men and women have equal rights in every aspect of life; education; economics, social, political, and law. They are also given equal rights in participating to be public leaders. Besides that, they have equal rights in selecting their belief (religion) based on their strong desire and their own belief and they have rights to get heritance as well as having rights to the goods they have. On the contrary, any kinds of discriminations, subordination, stereotyping, violence, and all forms of deviation inequality of gender bias, contradict and contrasted with maqāṣid al-Qur’ān.
BEDIUZZAMAN SAID NURSI’S METHODOLOGY IN THE DISCOURSE OF MORAL EDUCATION IN HIS THEMATIC EXEGESIS, RASĀ’IL AL-NŪR Muflih, Betania Kartika
Jurnal THEOLOGIA Vol 24, No 1 (2013): AL-QUR'AN DAN HADIS
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2013.24.1.316

Abstract

Abstract: This work investigates the approach used by Imam Bediuzzaman Said Nursi in the discourse on Islamic morality, and to understand his lively scriptural approach to the moral values in which it makes one’s life meaningful and purposeful. This work is aimed to highlight distinctive aspects and features of his approach and methodology used in his Qur’anic exegesis, Rasail al-Nur, which relate to the moral education. It discusses the background, the reason and the purpose behind Imam Bediuzzaman’s approach to the issue at hand. It is also important to note down that his writing is not the result of a merely intellectual enterprise, but also the living answers to problems he has personally experienced. The thesis follows library and textual analysis to address the main problematic. Hence, it concludes that it is necessary to situate Imam Bediuzzaman’s work within the context of Tauhid (Divine Unity) framework, which constitutes the background of his entire system of thought. Indeed, Imam Bediuzzaman’s approach provides a scaffold for a profound understanding and interpretation of the concept of morality and its impact on one’s life and social fabric. Abstrak: Karya ini menginvestigasi pendekatan yang digunakan oleh Imam Bediuzzaman Said Nursi dalam wacana moralitas Islam, dan untuk memahami pendekatan kitab sucinya yang cemerlang terhadap nilai-nilai moral yang membuat kehidupan seseorang bermakna dan bermanfaat. Karya ini juga dimaksudkan untuk menyoroti aspek yang khas dan berbeda dari pendekatan dan metodologi yang digunakannya dalam penafsiran al-Quran, Rasā’il al-Nūr, yang dikaitkan dengan pendidikan moral. Di sini akan dibahas tentang latar belakang, alasan dan tujuan dibalik pendekatan Imam Bediuzzaman terhadap isu tersebut. Juga, penting dicatat bahwa tulisannya bukanlah hasil dari keberanian intelektual semata-mata, melainkan jiga jawaban-jawaban langsung terhadap persoalan-persoalan yang dialaminya secara pribadi. Tesis ini mengikuti analisis pustaka dan tekstual yang difokuskan pada problematika utama. Karena itu, penting utuk menempatkan karya Imam Bediuzzaman dalam konteks kerangka Tauhid, yang merupakan latar belakang dari seluruh sistem pemikirannya. Memang, pendekatan Imam Bediuzzaman menyediakan sebuah penopang untuk sebuah pemahaman dan interpretasi yang mendalam terhadap konsep moralitas dan pengaruhnya bagi kehidupan dan sistem sosial. Keywords: the Qur’an, Rasā’il al-Nūr, New Said, moral education, and jihād.
PEMIKIRAN DAN KONTRIBUSI MUḤAMMAD MUṢṬAFĀ AL-A‘ẒAMĪ DALAM STUDI HADIS Farida, Umma
Jurnal THEOLOGIA Vol 24, No 1 (2013): AL-QUR'AN DAN HADIS
Publisher : Fakulta Ushuluddin dan Humaniora Universitas Islam Negeri Walisongo Semarang, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21580/teo.2013.24.1.321

Abstract

Abstract: It is interesting to study al-A‘ẓamī’s effort in proving the authenticity of hadiths scientifically through the thoughts in his works and his contribution in the study of hadith. Therefore, this study aimed to examine further al-A‘ẓamī’s thoughts and contributions given in the study of hadith, as well as the defense of the critique of the islamicist and muslim thinkers. This study was a research library with a qualitative approach, whereas the method of data collection used was the method of documentation, then the data was analyzed descriptively and critically. The results of this study found that the contributions made by al-A‘ẓamī in the study of hadith are: (1) to show the evidence that the writing of hadith had been made since the time of the Prophet. It was proven by the existence of at least 52 friends who had the documentation of the hadith texts, as well as to clarify and add at least 21 names of friends who had been the secretaries of the Prophet of Allah and had never been revealed by the previous hadith scholar. (2) to describe the 20 arguments showing that the term samā‘ and taḥdīṡ that were not only used for verbal delivery but also for dictating, receiving, and teaching the hadith in written medium. (3) to proove the validity of the isnād through his study of three hadith narrated by hundreds of people in many different areas, (4) to strengthen and develop the ideas of the muḥaddiṡīn through systematic steps to test the hadith critique, including research on the character of the narrators, cross comparison or mu‘āraḍah, and critique of reason. Abstrak: Studi ini bertujuan untuk membuktikan pemikiran dan kontribusi al-A‘ẓamī dalam studi hadis, serta pertahanan dari kritik yang berasal dari Islamis dan pemikir Muslim. Studi juga merupakan riset kepustakaan dengan pendekatan kualitatif, sedangkan metode koleksi data yang digunakan adalah metode dokumentasi, selanjutnya data tersebut dianalisis secara deskriptip dan kritis. Hasil dari studi ini menemukan bahwa kontribusi yang dilakukan oleh al-A‘ẓami dalam studi hadis adalah: (1) untuk menunjukkan bukti bahwa penulisan hadis dilakukan sejak masa Nabi. Hal ini dibuktikan dengan keberadaan sedikitnya 52 sahabat yang mempunyai dokumentasi teks-teks hadis, dan juga untuk mengklarifikasi dan menambahkan sedikitnya 21 nama yang menjadi sekretaris Nabi Allah dan tidak pernah dimunculkan oleh para ulama hadis sebelumnya. (2) untuk menggambarkan 20 argumen yang menunjukkan bahwa istilah samā‘ dan taḥdīṡ tidak hanya digunakan untuk penyampaian verbal tetapi juga untuk mendiktekan, menerima, dan mengajarkan hadis dalam medium tertulis.(3) untuk membuktikan validitas isnād melalui studinya dari tiga hadis yang dinarasikan oleh ratusan orang dalam banyak wilayah yang berbeda. (4) untuk memperkuat dan mengembangkan ide-ide muḥaddiṡīn melalui langkah-langkah sistematis untuk menguji kritik hadis, mencakup penelitian tentang karakter para perawi, perbandingan silang atau mu‘āraḍah, dan kritik nalar. Kata-kata Kunci: Contributions, al-A‘Ẓamī, ḥadīṡ, Islamicist, dan samā‘.

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