scholarly journals Kritik Hadis Prespektif Akram Diya' al-Umari

MUTAWATIR ◽  
2018 ◽  
Vol 8 (2) ◽  
pp. 317-345
Author(s):  
Muhammad Badruz Zaman
Keyword(s):  
Modern Science ◽  
Islamic History ◽  
Muslim Scholars

In the study of hadith criticism, there are two aspects that cannot be favored one of them. They are the criticism of sanad and the criticism of matan. Both of them have several validity criterias, they are the continuity of sanad, the narrators are reliable (‘ādil) and retentive (dābit), and free from the absurdity (shādh) and defect (‘illah). Many Muslim Scholars have formulated methods of hadith criticism. One of them Akram Diyā’ al-‘Umarī. Academically, this article examines Akram Diyā’  al-‘Umarī’s  thoughts on the hadith  criticism. He is a professor in the field on Islamic history and modern science. The background of Islamic historian adds to the options in the study of hadith criticism. He is a productive contemporary scholars. Many of his works were used as references by hadith researchers. One of his works that become masterpiece is Manhaj al-Naqd ‘ind al-Muhaddithin Muqaranan bi al-Manhaj al-Naqdi al-Gharbi (the Method of hadith criticism according to h}adith Scholars compared with Western criticism methods).

scholarly journals Pemikiran Mohammad Hatta Tentang Pendidikan Islam

2020 ◽  
Vol 31 (2) ◽  
pp. 269-282
Author(s):  
Ilham Nur Utomo ◽  
Dwi Wijayanti
Keyword(s):  
Higher Education ◽  
Qualitative Study ◽  
Literature Review ◽  
Modern Science ◽  
Vice President ◽  
Islamic Education ◽  
Active Individual ◽  
Education Discourse ◽  
Discussion Topic ◽  
Muslim Scholars

This paper analyzes Mohammad Hatta's idea of modern Islamic education. Mohammad Hatta is not only known as a national figure and the first Indonesian vice president, but also a faithful, active individual in the field of Islamic education. He also expresses his idea regarding Islamic education in papers. Islamic education discourse still emerges as an important discussion topic today. This paper is the result of a qualitative study with literature review. The study aimed to discover Mohammad Hatta’s idea of modern Islamic education, which still emerges as a problem in today's Indonesian Islamic education. In this case, it is necessary to provide a representative, modern Islamic education in order to deliver ideal Muslim scholars. The study found that the construct of Mohammad Hatta’s idea on modern Islamic education was to create coherence between religion and modern science, comprising sociology, history, and philosophy. Such an idea is not merely an abstract, it was applied through the establishment of Sekolah Tinggi Islam (Islamic College) in 1945 as a modern Islamic higher education.

“The sheikh of the translators”

2012 ◽  
Vol 7 (2) ◽  
pp. 161-175
Author(s):  
Ghada Osman
Keyword(s):  
Original Writing ◽  
Golden Age ◽  
Educational Institution ◽  
Eighth Century ◽  
Muslim World ◽  
The West ◽  
Islamic History ◽  
Science Philosophy ◽  
And Mathematics ◽  
Muslim Scholars

With the ascension to power of the Abbasid dynasty in 750 CE and the transfer of the capital of the Muslim Empire to the newly-created city of Baghdad, the middle of the eighth century heralded an era that in Islamic history is referred to as the “Golden Age,” during which period the Muslim world became an unrivaled intellectual center for science, philosophy, medicine, and education. Approximately eighty years after the dynasty’s rise to power, the Abbasid Caliph (ruler) al-Ma’mun (d. 833 CE) established in Baghdad Bayt al-Hikma (the House of Wisdom), an educational institution where Muslim and non-Muslim scholars together sought to gather the world’s knowledge not only via original writing but also through translation. Probably the most well-known and industrious translator of the era was Hunayn ibn Ishaq (d. 873 CE), known in the West by the Latinized name “Joannitius.” Referred to as “the sheikh of the translators,” he is reported to have mastered the four principal languages of his time: Greek, Syriac, Persian, and Arabic. Hunayn is credited with an immense number of translations, ranging from works on medicine, philosophy, astronomy, and mathematics, to magic and oneiromancy. This article looks at Hunayn’s work, briefly places this key figure within the translatorial habitus, discusses his methodology towards translation, as described in his own works, and examines that methodology in light of the sociological and sociolinguistic factors of the time.

Islamic Democracy by Numbers

2017 ◽  
pp. 149-164
Author(s):  
Zaheer Kazmi
Keyword(s):  
Religious Violence ◽  
The West ◽  
Islamic History ◽  
Middle Way ◽  
Muslim Scholars

This chapter focuses on the ideological uses of the concept of al wasatiyya, as a means of propagating moderation, by prominent contemporary Muslim scholars engaged in countering extremism. It focuses on the ways in which, through the idea of the “middle way”, a particular theology combines with a majoritarian narrative of Islamic history, politics and civilization to produce a potent synthetic ideology which often serves to exclude, anathematize or marginalize. While it has become a commonplace among liberals to debate the fluid interpretations of Islamic concepts which legitimize violence, less attention, if any, has been given to the equally unstable categories associated with antidotes to religious violence. By deploying the majoritarian dimensions of a concept like “the middle way”, leading scholars today expose the multivalent and volatile nature of theological categories associated with countering extremism. Perhaps, most significantly, it points to some of the limits encountered in searching for correspondence between Islam and the West by way of such categories.

THE FUTURE OF ISLAM, 1672–1924

2018 ◽  
Vol 16 (3) ◽  
pp. 961-991
Author(s):  
FARIDAH ZAMAN
Keyword(s):  
Islamic History ◽  
Political Debates ◽  
Modern Politics ◽  
Early Islam ◽  
The Future ◽  
Muslim Scholars

This article examines the ways in which defining the character of early Islam has been instrumental to contemporary political debates at distinct moments in time. It looks in particular at Restoration-era England and the last decades of the Ottoman Caliphate. In the latter period, European and Muslim scholars alike reappraised Islamic history in the context of the often polemical discourse surrounding pan-Islamism and the future of Islam. Indian Muslim writers especially moved into new and inventive historical territory. They took up the vocabulary of modern politics in their histories and in doing so pluralized the heritage of certain ideas and concepts, including democracy, constitutionalism, republicanism, and socialism. The result was the articulation of a usable, progressive Islamic past.

scholarly journals Moral Visions in Medieval Muslim Interpretations of Sūra 102 Al-Takāthur: Warnings against Pride, Wealth, or Pleasure?

Religions ◽  
2022 ◽  
Vol 13 (1) ◽  
pp. 68
Author(s):  
Alena Kulinich
Keyword(s):  
Medieval Period ◽  
Islamic History ◽  
Moral Orientations ◽  
Muslim Scholars

This article focuses on sūra 102 al-Takāthur of the Qur’ān which addresses those preoccupied with al-takāthur (competition for superiority in number, or accumulation of wealth), warning them of the punishment of Hell in the Hereafter and of their interrogation about al-na‘īm (the worldly pleasures) on the Day of Judgement. The grave eschatological implications of engaging in al-takāthur and al-na‘īm, conveyed in this sūra, have triggered attempts by Muslim scholars to determine the intended meanings of these notions and the scope of their reference. This article examines the interpretations of al-takāthur and al-na‘īm in medieval commentaries on sūra al-Takāthur with the aim of identifying and analysing various interpretative trends regarding these two notions and exploring their connection with the moral orientations among Muslims in the medieval period of Islamic history.

The Taqlīd al-Ijtihād Paradox: Challenges to Qurʾanic Hermeneutics

2015 ◽  
Vol 13 (2) ◽  
pp. 145-167
Author(s):  
Abdulla Galadari
Keyword(s):  
Early Medieval ◽  
Islamic History ◽  
Prophetic Tradition ◽  
Challenging Question ◽  
Muslim Scholars ◽  
Contemporary Islam

Ijtihād has been extremely important throughout Islamic history and seen as such by many Muslim scholars, both Sunni and Shiʿi, in early, medieval, and contemporary Islam. However, the phenomenon of ijtihad, in both traditional and contemporary Islam, is restricted to a set of rules that were outlined by earlier mujtahids. This poses a challenge in Qurʾanic hermeneutics as to whether contemporary mujtahids are performing ijtihād or merely imitating (taqlīd) the method of ijtihād. The purpose of this study is to investigate the following question: is ijtihād in the Qurʾanic Sciences today merely an imitation (taqlīd) of ijtihād? The paper opens with defining imitation (taqlīd) according to classical Muslim scholars, starting with the arguments that accepts imitation in Islam and then compares it with various scholars’ stances on ijtihād. The paper employs arguments from the Qurʾan, prophetic tradition (ḥadīth), and acts of the Companions (ṣaḥābah) that are typically used by Muslim scholars to argue in favor of ijtihād over imitation (taqlīd). It compares the stance of both Sunni and Shiʿi scholars on the roles of both mujtahids and sources of jurisprudence (marājiʿ) and muftīs. It shows that, in Qurʾanic Sciences, although the role of ijtihād is highly recommended, it continues to be part of a larger paradox, in which ijtihād may only be performed through a set of rules outlined by early scholars. This brings us to a paradox that to be a mujtahid, one needs to imitate (taqlīd) rules outlined by earlier mujtahids, which poses the challenging question on whether scholars today are truly performing ijtihād, or simply taqlīd al-ijtihād.

Women and Ḥadīth Transmission: Prolific Role of Aisha in Validation and Impugnment of Prophetic Traditions

2021 ◽  
Vol 19 (2) ◽  
pp. 200-227
Author(s):  
Musferah Mehfooz
Keyword(s):  
Significant Role ◽  
Muslim Women ◽  
Islamic History ◽  
Great Honor ◽  
Long Time ◽  
Muslim Scholars

Abstract Muslim history is animated with examples of women who mastered the art of ḥadīth (Prophetic traditions) sciences and besides this, they had also displayed their expertise in the field of Al-Jarḥ wa Taʿdīl (Validation and Impugnment) of Prophetic traditions. The science of Al-Jarḥ wa Taʿdīl is a very subtle and sensitive branch of Usūl al ḥadīth (the science of ḥadīth) which deals with acceptance or rejection of Prophetic narrations, based on the trustworthiness and weaknesses of ḥadīth narrator. Since the beginning of Islamic history, Muslim women have constantly taken a prominent part in narration, preservation, and memorization of ḥadīth, these efforts continued for a long time and there were numerous distinguished female scholars of ḥadīth who were treated with great honor. This study aims to investigate the contribution of these muḥaddithāt (female scholars of ḥadīth) in ḥadīth narration and specifically the significant role of Aisha (R.A.) in the field of Al-Jarḥ wa Taʿdīl. This study also aims to put forth the contribution of muḥaddithāt in ḥadīth narration during the early centuries of Islam parallel to their role in Al-Jarḥ and Taʿdīl of narrators. Furthermore, this study would be a humble effort to highlight the intellectual contributions of female Muslim scholars of ḥadīth to encourage women of today to carry this legacy forward by mastering this scholarly endeavour and continue the legacy of their pious predecessors.

scholarly journals IBN KHALDUN’S RELIGIONSWISSENSCHAFT: EXPLORING THE SOURCES IN THE MUQADDIMAH

2017 ◽  
Vol 4 (1) ◽  
Author(s):  
Wan Mohd Fazrul Azdi Wan Razali ◽  
Jaffary Awang
Keyword(s):  
Content Analysis ◽  
Research Finding ◽  
Qualitative Content Analysis ◽  
Sources Of Information ◽  
Islamic History ◽  
Ibn Khaldun ◽  
Critical Observation ◽  
The Creation ◽  
Muslim Scholars

 Ibn Khaldun is one of many Muslim scholars in the study of Islamic history and civilization, who is popularly known for his Muqaddimah. The Muqaddimah is meant to be an introduction to the voluminous Kitab al-cIbar. Yet, the creation of Muqaddimah includes information on the study of human, which includes information on the non-Muslim religions. By including information on the non-Muslim religions in his Muqaddimah, this means that there are specific sources used by Ibn Khaldun for this purpose. In any research writings, credible and reliable sources of information are among important elements in determining a valid, useful and accurate research finding. Through the use of qualitative content analysis on Muqaddimah text, this article explores Ibn Khaldun’s sources of information on the non-Muslim religions. Two typologies of Ibn Khaldun’s sources are relayed in this article, namely their main forms and their religious origin. In terms of main forms of sources, there are two main forms of sources found in the Muqaddimah, namely critical observation and textual sources. While for their religious origin, Ibn Khaldun’s sources of other religions could be divided into three main types, namely first, Muslim sources, second, Christian sources and third, Jewish sources. This article opines that these sources are proofs of Ibn Khaldun’s epistemology, altogether of his understanding of knowledge and religion, as integrative or in tawhidic manner. It is possible to conclude that due to this integrative or tawhidic understanding, Ibn Khaldun’s Muqaddimah has been recognized as amongst world’s great literatures and referred by many international scholars until today.  

scholarly journals Muhammad’s Heirs:

2018 ◽  
Vol 35 (2) ◽  
pp. 91-94
Author(s):  
Abdullah Bin Hamid Ali
Keyword(s):  
Special Class ◽  
Charismatic Leadership ◽  
State University ◽  
Legal Scholar ◽  
Islamic History ◽  
Documentary Sources ◽  
Accurate Picture ◽  
Penn State ◽  
The University ◽  
Muslim Scholars

Muhammad’s Heirs: The Rise of Muslim Scholarly Communities, by JonathanE. Brockopp of Penn State University, begins anecdotally with an encounterwith Moroccan students at the “University of Fez-Sais” (apparently the Collegeof Literature, Kulliyat al-Adab). In this encounter the author challengesstudents’ presumptive trust in the scholastic honesty of classical Muslimscholars, like Qadi Iyad b. Musa (d. 544/1149). Brockopp claims that QadiIyad “subtly manipulated” the stories of scholars in order to “fulfill his notionof what a great legal scholar should be” (1). Building on this contention,Brockopp endeavors in Muhammad’s Heirs to “reconstruct the historyof Muslim scholars based primarily on documentary sources” (2) and “to imagine Islam without the scholarly institutions that arose only centuriesafter Muhammad’s death” (3).Biographical works on Muslim scholars give the general impressionthat religious and scholarly “classes” were immediately known to the pioneergenerations and have always been christened as Islam’s indispensableand sole charismatic leadership. Brockopp argues the contrary, namelythat for approximately the first two centuries of Islamic history there wasno established class or community of scholars with an authoritative voice.Despite being subversive of Muslim scholarly authority, Brockopp’s truegoal appears to be an effort to offer a more accurate picture of early Islamichistory and the way that the early community organically evolved to seereligious scholars as a special class whose authority is to be appealed to byboth the governed and governors ...

Sign in / Sign up

Export Citation Format

Share Document