scholarly journals NEO-SKEPTISISME MICHAEL COOK DAN NORMAN CALDER TERHADAP HADIS NABI MUHAMMAD

2017 ◽  
Vol 28 (1) ◽  
pp. 1
Author(s):  
Ali Masrur
Keyword(s):  
Comparative Analysis ◽  
Islamic Law ◽  
Writing Studies ◽  
Link Theory ◽  
Early Islamic ◽  
Islamic Society

<p class="Iabstrak"><strong>Abstract:</strong> <em>This writing studies the ideas of renewed skepticism of Michael Cook and of Norman Calder to the prophetic hadith and to the validity of common link theory. By using the method of comparative analysis, it is found that Cook and Calder are highly skeptical to the prophetic hadith and to the validity of common link theory. Cook and Calder's skepticism even exceed Goldziher's and Schacht's skepticism. Cook and Calder say that common link phenomenon did not indicate that a certain hadith is originated from a key or a common transmitter, but it is the result of a different scenario of the spread of isnād and the result of competition of isnād criticism in the schools of Islamic law </em>(<em>madzāhib</em>)<em> in early Islamic society. Both Cook and Calder hesitate the truth and the validity of common link theory. Therefore, according to them, common link method cannot be used to trace the origin, provenance, and authorship of early hadith.</em></p><strong>Abstrak:</strong> Tulisan ini mengkaji ide-ide neo skeptisisme Michael Cook dan Norman Calder terhadap hadis Muhammad. dan terhadap validitas teori <em>common link</em>. Dengan menggunakan metode analisa komparatif, ditemukan bahwa Cook dan Calder sangat skeptis terhadap hadis Nabi Muhammad. Terhadap validitas teori <em>common link</em>. Skeptisisme Cook dan Calder bahkan melebihi skeptisisme Goldziher dan Schacht. Cook dan Calder berpendapat bahwa fenomena <em>common link</em> tidak menunjukkan bahwa sebuah hadis tertentu itu bersumber dari seorang periwayat kunci atau periwayat bersama, tetapi ia merupakan akibat dari skenario yang berbeda mengenai penyebaran <em>isnād</em> dan akibat dari kompetisi <em>isnād</em> di berbagai aliran fikih Islam (<em>madhāhib</em>) dalam masyarakat Islam awal. Baik Cook dan Calder sama-sama meragukan kebenaran dan validitas teori <em>common link</em>. Oleh karena itu, menurut mereka, metode <em>common link</em> tidak dapat digunakan untuk menelusuri asal mula, sumber dan ke­pengarangan hadis di masa awal.

Theorizing Charismatic Authority in Early Islamic Law*

2007 ◽  
Vol 1 (2) ◽  
pp. 129-158
Author(s):  
Jonathan E. Brockopp
Keyword(s):  
Dynamic Model ◽  
Islamic Law ◽  
Religious Traditions ◽  
Islamic Studies ◽  
Long Line ◽  
Charismatic Authority ◽  
Early Islamic ◽  
Do So

In Islamic Studies, charisma has usually been reserved for the study of marginalized individuals. I argue here that charisma may also be applied to leadership among legal scholars. To do so, I join a long line of scholars who have modified Max Weber’s initial insights, and put forth a new, dynamic model of charismatic authority. The purpose of my model is to account for the fact that religious histories emphasize the uniqueness of the originating charismatic event, be that Prophet Muhammad’s revelations, Jesus’ theophany or the Buddha’s enlightenment, while at the same time recognizing that the charismatic cycle never quite ends. In contrast with Weber, I argue that charismatic authority in religious traditions is best understood as a network of influence and interaction through which the routinization of charisma reinterprets and redefines the meaning of the originating charismatic event.

Islam and War: Tradition versus Modernity

2010 ◽  
Vol 4 (1-2) ◽  
pp. 181-212
Author(s):  
Joseph S Spoerl
Keyword(s):  
Nineteenth Century ◽  
Islamic Law ◽  
Classical Scholar ◽  
Law Of War ◽  
Critical Method ◽  
Entire World ◽  
Modernist Project ◽  
Early Islamic ◽  
Muslim Scholars

Islamic thinking on war divides roughly into two main schools, classical and modern. The classical (or medieval) view commands offensive war to spread Islamic rule ultimately across the entire world. The modernist view, predominant since the nineteenth century, limits war to defensive aims only. This paper compares the views of two important Muslim scholars, the classical scholar Ibn Ishaq (d. 767) and the modernist scholar Mahmud Shaltut (d. 1963). This comparison reveals that the modernist project of rethinking the Islamic law of war is a promising though as-yet-unfinished project that can benefit from the insights of Western scholars applying the historical-critical method to the study of early Islamic sources.

QUR'A¯N AND THE VEIL: CONTEXTS AND INTERPRETATIONS OF THE REVELATION

2004 ◽  
Vol 1 (2) ◽  
pp. 277-295 ◽  
Author(s):  
Emi Goto
Keyword(s):  
Muslim Women ◽  
The Veil ◽  
The Relationship ◽  
Early Islamic ◽  
Islamic Society ◽  
Over Time

Though veiling by Muslim women has been discussed from many angles and with various methodologies, the very basis of the discussion – the relationship between the Qur'a¯n and the veil – still remains unclear. This paper returns to this basis, focusing on three relevant passages from the Qur'a¯n (33:59, 33:53, 24:31). An analysis of the first two of these passages in association with a number of prophetic traditions [hadi¯th] shows clearly that one of the main purposes of veiling in early Islamic society was to distinguish, and secure the safety or status of, privileged women. Problematic is Verse 24:31, which contains another reason for veiling in Islam: to cover women's beauty. Because of the ambiguity of the words contained in this passage, and the absence of any solid hadi¯th concerning it, ample room for interpretation was provided for later religious authorities. The extent of covering changed over time and so did the grounds for argument. By following major exegetic texts [tafsi¯r] on this verse from the ninth to the fourteenth centuries, this paper shows the relationship between the Qur'a¯n, hadi¯th, tafsi¯r, and the veil.

scholarly journals The Religious Responsibilities of the Rulers; Prophet PBUH as a Role Model

Al-Duhaa ◽  
2021 ◽  
Vol 1 (02) ◽  
Author(s):  
Ahmed Abdul Rehman ◽  
Ussama Ahmed ◽  
Ahmed Abdullah
Keyword(s):  
Role Model ◽  
Islamic Law ◽  
Human Life ◽  
Self Esteem ◽  
Substantial Effect ◽  
Public Confidence ◽  
The People ◽  
The Right ◽  
Material Values ◽  
Islamic Society

ISLAM is the religion that emphases on the overall human life. It covers all aspects of the physical body, the soul or the spirit, the emotion and the intellect. The Almighty Allah has stated that, True believers those who, if we give them power in the land, establish regular prayer and give zakat, enjoin the right and forbid wrong. That So, we can highlight from these directives of the holy Quran that the religious responsibilities of the Muslim rulers are that they protect the Divine bounds; defend the religion and invite the people to Allah by means of argument and good advice. A ruler is a trustee of the people and vicegerent of Allah. The ruler of a Muslim state has, among other things, to enjoin what is right and forbid what is wrong. What could be right and wrong has been clearly identified in the Quran and sunnah. Some of the acts and behaviors identified which can be promoted more appropriately through positive measures like counselling, motivation, preaching, guidance, creation of appropriate environment, and other similar measures. The most effective of these measures could, however, be what is called exemplifying. It would mean that the ruler should do himself what is right and refrain from doing what is wrong and thereby set an example. Leading by exemplifying has deep psychological and substantial effect on others to follow and emulate. Therefore, the Seerah of the prophet PBUH is the best source for us in this regard. However, it encompasses the efforts made to develop human-being or individual who is pure of heart, pure in mind and pure in deeds where he can function as a member of society, who is civilized and has a high self-esteem. An individual’s awareness towards one’s responsibilities and a high self-esteem can bring for a peaceful and harmonious nation. Thus, the establishment of the Islamic society base on the voice of development together with material values and humanity. Because of which, the role of leaders of Islamic society must be proactive in plotting the path of educational system of the nation based on piety and faith. As for the obligations of ruler in the light of Seerah, I shall refer to the principles which Al-Mawridi r.a has discussed: The preservation of the Faith, true to its origin and in keeping with the consensus of those who participated in the founding of the Ummah, Defense of the Realm. He must carry out the Hadd punishments to ensure the limits prescribed by Allah and so that the rights of general public shall be protected. The other responsibilities are implementation of the principles of Islamic Law, governing disputes, The active propagation of the Faith, The collection of various taxes required by the Shariah, The provision of financial assistance and the assessment of claims against the Treasury, To be solicitous of the public confidence, and to consider fully the council of his advisors in their areas of responsibility, To actively oversee all aspects of government, and to keep himself well and widely informed. This paper thus discusses on the responsibilities of a ruler from the Seerah perspective.

scholarly journals Role of Women Structuring the Society

2018 ◽  
Vol 8 (1) ◽  
pp. 1-22
Author(s):  
Humera Sultana ◽  
Nasreen Aslam Shah
Keyword(s):  
Muslim Women ◽  
Moral Character ◽  
Human Being ◽  
The World ◽  
The Status ◽  
Role Of Women ◽  
Early Islamic ◽  
Islamic Society ◽  
Status Of Women

Historically, the status of women was very low all over the world however Islam is the only religion which help in changing the status of women and improve her status in the society. This paper explores the lives of Muslim women in the period of early Islamic society which reveals that these women gave the lesson of virtue, piety, devotion and sacrifice to every women and daughter of Islam. These ladies bore exemplary moral character, and in performance of their responsibilities they sacrificed their luxuries, comforts and happiness. Following footprints of these ladies can make every daughter a proud human being.

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