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AAhmad Zainul Hamdi
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Religio : Jurnal Studi Agama-agama
Published by Universitas Islam Negeri Sunan Ampel
ISSN : 20886330     EISSN : 25033778     DOI : 10.15642/religio
Core Subject : Religion, Social,
Religion Social Sciences
Jurnal yang mengeksplorasi gagasan kreatif dan solutif seputar tema agama dan sosial-budaya. Selain sebagai wahana sosialisasi, jurnal Religio diharapkan bisa menjadi ruang publik (public sphere) bagi masyarakat, khususnya bagi para akademisi, peneliti, dan praktisi. Substansi isi tulisan jurnal, lebih menitikberatkan pada agenda pengembangan pola pikir keberagamaan yang moderat, yang berpijak pada nilai-nilai demokrasi, pluralisme, multikulturalisme dan toleransi agama. Jurnal Religio didedikasikan untuk mewujudkan paradigma masyarakat agama yang harmonis, pluralis dan transformatif, baik dalam konteks lokal, nasional maupun internasional. Dengan demikian, kehadiran di tengah-tengah masyarakat, diharapkan dapat bermanfaat bagi pencapaian cita-cita bersama, yaitu membangun kehidupan beragama yang menjunjung tinggi nilai-nilai persamaan, keadilan dan perdamaian.
Arjuna Subject : Umum - Umum
Articles 406 Documents
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METODE LIQÂ’ DAN KASHF DALAM PERIWAYATAN HADIS Idri, Idri
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol 5 No 2 (2015): DESEMBER
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (506.305 KB) | DOI: 10.15642/mutawatir.2015.5.2.297-334

Abstract

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 (mawḍû‘). 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.
ANALISIS STRUKTURAL SURAH AL-M‘ÛN Solahuddin, Ahmad
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol 6 No 1 (2016): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

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Abstract

QS. al-Mâ‘ûn was seen as likely incoherent for the structural sura has definitely talking on some topics. This article would analyze QS. al-Mâ‘ûn by using semiotics approach with operational steps: giving analysis on the level (1) syntagmatic, (2) paradigmatic, (3) binary opposition, (4) historical confirmation. In the end, the results show that: first, QS. al-Mâ‘ûn has the cohesiveness of the structure shown by the existing cohesive element. The relationship between the first and the second verses is shown by fâ’ faṣîḥah. The relationship between verses 2 and 3 is shown by waw ‘aṭf. The relationship between verse 4 and the previous verse, (QS. al-Mâ‘ûn: 1, 2 and 3) is indicated by fâ’ faṣîḥah; or may be it says that the fourth verse is the answer to the question of the first verse. Then, between verse 4, 5 and 6, is actually a sentence. While the relationship between verse 7 with the previous verse (QS. al-Mâ‘ûn: 4, 5 and 6) is shown by waw ‘aṭf. Second, QS. al-Mâ‘ûn speaks about religious liar who is characterized: 1. A person who likes to be harsh on orphans and forbidding to feed the poor, 2. People who are lax in prayer and have no social concern.  
PENGEMBANGAN MODEL TAFSIR PENDIDIKAN PERFEKTIF ‘ALÎ ‘ABD AL-ḤALÎM MAḤMÛD Arif, Mahmud
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol 6 No 1 (2016): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

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Abstract

This paper deals with the idea of ‘Alî ‘Abd al-Ḥalîm Maḥmûd, 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-Ḥalîm Maḥmûd 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.
DISKURSUS KEABSAHAN AL-QIRÂ’ÂT AL-‘ASHR SEBAGAI BACAAN MUTAWÂTIR Muzammil, Iffah
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol 5 No 2 (2015): DESEMBER
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (399.221 KB) | DOI: 10.15642/mutawatir.2015.5.2.201-222

Abstract

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-Haḍramî, 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. 
AYAT-AYAT KEBEBASAN BERAGAMA DALAM PERSPEKTIF NASAKH: KAJIAN TERHADAP PENAFSIRAN IBN KATHÎR DAN RASHÎD RIDÂ Hasan, Moh Abdul Kholiq
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol 6 No 2 (2016): DESEMBER
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

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Abstract

This article aims to find out how the opinion of IbnKathîr and Rashîd Rid}a about naskh in the Qur’an? How did IbnKathîr and Rashîd Rid}a interpret the verses about religious freedom that were claimed to be annulled? And what are the implications for the interpretation of texts about religious freedom? The research method is a library research, with the object of religious freedom verses claimed to be annulled in the book of IbnKathîr and RashîdRid}â. Using the descriptive-analytical and comparative analysis with Hermeneutics Romansis Friedrich Daniel Ernst Schleiermacher approach, the article argues thatIbnKathîr acknowledges the existence of naskh in the Qur’an, but not everything said as annulled is received by him. While Rashîd Rid}a rejects the theory of naskh in the Qur’an. Related to interpretation, IbnKathîr and Rashîd Rid}a reject the opinion of naskh against the verses of religious freedom. Though Rashîd Rid}a seems more emphatically for his refusal. Being the most important implications are that the verses of religious freedom are fundamental and universal, so it is impossible for them to be annulled; the need for change in the paradigm of the law lapsed; and the creation of a peaceful religious life.
Reinterpretasi Kontroversi Kepemimpinan non-Muslim dalam Alquran Rodin, Dede
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol 7 No 1 (2017): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (492.912 KB) | DOI: 10.15642/mutawatir.2017.7.1.24-49

Abstract

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.
HADIS DAN PERANNYA DALAM TAFSIR KONTEKSTUAL PERSPEKTIF ABDULLAH SAEED Suryadilaga, Muhammad Alfatih
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol 5 No 2 (2015): DESEMBER
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (384.865 KB) | DOI: 10.15642/mutawatir.2015.5.2.235-342

Abstract

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 (fiá¹­rah) 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. 
RASIONALITAS ALQURAN DALAM TAFSIR AN-NUR: STUDI PENAFSIRAN SURAH AL-NISÂ’ [4]: 1 Razali, Muhammad Syahrial
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol 6 No 1 (2016): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (509.983 KB)

Abstract

The Islamic scholars seems to impose the “discriminative” standard over the exegesis sanad (chain of narrators), where they accepts it loosely without restricted requirements as applied in ḥadîth sanad. It is basically caused by the character of Qur’an itself as revealed in Arabic language, which is naturally resulting in the domination of reasoning (‘aql) in interpreting and explaining its meanings (rational exegesis). But the problem here is when some rationalists scholars easily refused the authentic ḥadîth just because it is in contrary to their reasoning or principles, even though the ḥadîth undoubtedly has a significant role in interpreting the Qur’an. This paper attempts to analyze the exegesis thought of Teungku Muhammad Hasbi as appeared in his book of tafsir named “Tafsir An-Nur” through his explanation of the first verses of surah al-Nisâ’; and to know to what extend his thought was influenced by rationalists. By using an analytical method, this research found that the thought of Teungku Muhammad Hasbi was influenced by rationalist scholars in interpreting the Qur’an because of deep relationship established between him and them
PEMAKNAAN KRITERIA KESAHIHAHAN HADIS MUḤAMMAD NÂṢIR AL-DÎN AL-ALBÂNÎ DAN IMPLEMENTASINYA DALAM PENILAIAN HADIS Farida, Umma
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol 6 No 1 (2016): JUNI
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

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Abstract

This article aims to examine the theoretical framework of Muḥammad Nâṣir al-Dîn al-Albânî on ḥadîth. It has been known that sometimes al-Albânî explicitly put some ḥadîths into unsound classification, whereas some major ḥadîth scholars put the ḥadîth in valid and authentic condition. Through studying his book entitled Silsilat al-Aḥâdîth al-Ṣaḥîḥah and some other books, this articel finds that although in some cases his conclusion is quite different from other ḥadîth scholars, he is still standing on the previous principles to determine the validity of ḥadîth such like: chain continuity (ittiṣâl al-sanad), fair narrators (‘âdil) and having good intellectuality (ḍâbiṭ), 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 ḥadîth), that the matn should not be contrary with the Qur’ân, sunnah Ṣaḥîḥah (the valid tradition), logical reasoning, historical facts, sciences, and the practice of previous piety (salaf al-Ṣâliḥ).
BAHASA DAN AKSARA DALAM PENULISAN TAFSIR AL-QUR’AN DI INDONESIA ERA AWAL ABAD 20 M Gusmian, Islah
Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol 5 No 2 (2015): DESEMBER
Publisher : Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (402.202 KB) | DOI: 10.15642/mutawatir.2015.5.2.223-247

Abstract

  Language and script in the writing of Qura’nic tafsir in Indonesia is not only used for communication tools, but it is also being a part of social and cultural cognition. This article investigates the relational and diverse interest in the practical life of Qur’anic interpretation. The local practice of Javanese script (pegon) for example, is commonly used by the community of pesantren and it is widely read by its students (santri). The practice of Cacarakan is also vastly used in the local context that is relevant to the social tradition of palace (keraton) community. On the other hand, the usage of Pegon, Bugis and Cacarakan in the writing of Qur’anic interpretation has experienced various difficulties, primarily in the issue of transforming Arabic vocabularies that however the scriptural features is not really applicable to the local features of Nusantara scripts.

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