scholarly journals Pemahaman Makna Hadits Tinjauan Tekstual dan Kontekstual

2021 ◽  
Vol 1 (2) ◽  
pp. 81-96
Author(s):  
IKLIL HASBIYALLA
Keyword(s):  
Contextual Understanding ◽  
Muslim Scholars

The understanding of the text of the hadith always experiences dynamics, not unlike in the paradigm of the interpretation of the Qur'an. The terms of textual and contextual understanding that have been echoed by contemporary Muslim scholars are only a mapping, not a model of a solution, this problem is still a problem that needs to be reviewed and developed again. This study opens up horizons about the meaning of hadith both textually and contextually

scholarly journals TINJAUAN SEMIOTIKA ATAS PEMAHAMAN HADITH DALAM KITAB FATH ALBARI KARYA IBN HAJAR AL‘ASQALANI

2020 ◽  
Vol 17 (1) ◽  
pp. 97-138
Author(s):  
Benny Afwadzi
Keyword(s):  
Its Analysis ◽  
Contextual Understanding ◽  
Truth Claims ◽  
Muslim Scholars

This article aims to analyze semiotically on the Muslim scholars' understanding of the hadith in Fath Albari, written by Ibn Hajar Al‘asqalani. Focus of the study refers to three things; understanding models, examining semiotically (significance and communication) on understanding models, and contribution of semiotics in the hadith understanding discourse. By making two hadiths as its analysis objects; first, the hadith about believers who eat with one intestine and infidels with seven intestines; second, the hadith regarding the deeds most loved by Allah SWT. The results of the study show that the understanding model of hadith in Fath Albari is divided into textual (symbolic and non-symbolic) and contextual (symbolic and non-symbolic) models of understanding. This model, semiotically (significance and communication) has given a new nuance in the study of hadith understanding. The understanding model of the first hadith, in semiotic significance, indicates the existence of an understanding model with a signifier of denotation and connotation levels. In semiotic communication, the understanding model of the second hadith is seen more systematic because it elaborates reasoning continuously, and shows the important contribution of semiotics in the hadith understanding discourse, like eliminating truth claims and being media of developing textual and contextual understanding.

scholarly journals Kontribusi M. Syuhudi Ismail dalam Kontekstualisasi Pemahaman Hadis

MUTAWATIR ◽  
2017 ◽  
Vol 7 (1) ◽  
pp. 76-104
Author(s):  
Amrulloh Amrulloh
Keyword(s):  
Comparative Analysis ◽  
Basic Assumption ◽  
Contextual Approach ◽  
Contextual Understanding ◽  
Actual Change ◽  
The Mean ◽  
Mean Time ◽  
Muslim Scholars

This article deals with the contextual understanding of Syuhudi Ismail to the ḥadîth. Syuhudi is one of the inspired Indonesian Muslim scholars who has high attention to the study of h}adîth. His work entitled Hadis Nabi yang Tekstual dan Kontekstual: Telaah Ma’anil Hadis tentang Ajaran Islam yang Universal, Temporal dan Lokal, has been considered as one of the most valuable contributions in promoting the dynamic, progressive and universal understanding of Islam. By applying descriptive-comparative analysis and contextual approach, this article finds that Syuhudi’s contributions in formulating the concept and practice of contextual understanding of the ḥadîth are quite different from other Muslim scholars. This is due to the basic assumption of Syuhudi’s understanding that the prophet has several roles at the mean time, the necessity of applying universal value of Islam, and the actual change of the society. This, in turn, brings Syuhudi’s contextual understanding into the idea of differentiated meanings of the ḥadîth which are universal, local and temporal.

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.

Keadilan Distributif atas Pembagian Harta Bersama dalam Perkawinan bagi Keluarga Muslim di Indonesia

2018 ◽  
Vol 11 (1) ◽  
pp. 35-48
Author(s):  
Siah Khosyi’ah
Keyword(s):  
Common Property ◽  
Islamic Law ◽  
Married Couples ◽  
Dropping Out ◽  
Legal Cases ◽  
Islamic Jurisprudence ◽  
Marital Property ◽  
Joint Property ◽  
Husband And Wife ◽  
Muslim Scholars

The division of marital joint property after the breakup of marriage, whether dropping out of marriage due to divorce or due to death, is a new thing in Islamic jurisprudence (fiqh). This is because the concept of mutual treasure is not known in the books of classical Islamic jurisprudence of Muslim scholars of the schools at their times, in which their work are always made as referral in the legal cases up to the present days. In Indonesia, the distribution of common property is regulated in the Compilation of Islamic Laws Articles 96 and 97, which stipulate the rules of distribution of joint property for married couples whose married are off as a result of divorce or death. Article 97 of the Compilation of Islamic Law actually provides an overview of the flexibility of the distribution of common marital property, including in certain cases because the article is regulating (regelen) rather than forcing (dwigen), so that the division is not absolutely divided equally between husband and wife, and casuistically the provisions of that article may be disregarded.

PRINSIP AL-TAYSĪR DALAM FIQH AL-AQALLIYĀT YŪSUF AL-QARAḌĀWĪ

EMPIRISMA ◽  
2016 ◽  
Vol 25 (1) ◽  
Author(s):  
Abdul Wahab Khalil
Keyword(s):  
Legal Issues ◽  
Limited Time ◽  
The West ◽  
Muslim Scholar ◽  
Islamic Jurisprudence ◽  
Friday Prayer ◽  
Muslim Minorities ◽  
Muslim Scholars

The Muslim minorities in the West who are currently dealing with a multitude of problem receives attention from Muslim scholars. Syaikh Yūsuf al-Qaraḍāwī is the first Muslim scholar who attempted to provide a solution to the problems, especially related to the implementation of religious teachings, as he outlined it in the framework of fiqh al-aqalliyāt. In principle, this is not something new in Islamic jurisprudence, because its legal sources are still the same. Nevertheless, this kind of fiqh is different in the sense that it does not merely talk about legal issues, but also the problems of theology and morals that the Muslim minorities in the West are currently dealing with in their relations with non-Muslims. Fiqh al-aqalliyyāt is also characterized by the use of the principle of al-taysīr as clearly prominent in the fatwās by Syaikh Yūsuf al-Qaraḍāwī, such as on the validity of both performing Friday prayer in the morning due to limited time for religious sermon (khuṭbah) and during ẓuhr time in some countries. This article will explore further this principle of al-taysīr in the Qaraḍāwī’s fiqh al-aqalliyyāt. Keywords: Yūsuf al-Qaraḍāwī, Fiqh al-Aqalliyāt, al-Taysīr

أوهام القراءة الحداثية المعاصرة: دراسة تحليلية نقدية (Misunderstandings of Modern Contemporary Reading: A Critical Analysis )

2018 ◽  
Vol 15 (3) ◽  
pp. 258-299
Author(s):  
حنان ساري ◽  
محمد أبو الليث الخيرآبادي
Keyword(s):  
Critical Analysis ◽  
Natural Extension ◽  
Modern Times ◽  
The Past ◽  
Religious Issues ◽  
European Experience ◽  
Islamic Thought ◽  
Critical Approaches ◽  
Muslim Scholars

انتشرت لفظة الحداثة في عصرنا الحالي انتشاراً واسعاً، وأخذت مفهومات متعددة، ونحن لا نراها أكثر من أنها امتداد طبيعي للقلق الأوروبي.وسعى التيار الحداثي لتقديم مشاريع تعتمد كلية على مناهج وآليات غربية في دراستها وتعاملها مع القرآن الكريم والسنة، ولعل أهم الذين تقدموا بتلك المشاريع؛ محمد أركون، عبد المجيد الشرفي التونسي، محمد عابد الجابري، حسن حنفي، نصر حامد أبوزيد، الطيب التيزني السوري، محمد شحرور، جمال البنا وغيرهم، وطالبوا بإعادة قراءة القرآن الكريم على ضوء المناهج النقدية الغربية في عملية التقليد الأعمى، ومن ثم نقلوا التجربة الأوروبية بكل آثارها الفوضوية إلى ساحة الفكر الإسلامي. وإن مدعي تجديد الدين من هؤلاء، ليس لهم صلة بالدين أو علومه، بقدر ما تشبعت أفكارهم بمناهج علمانية، فالمراد من جهودهم ليس الدين، وإنما غرس الحداثة بدل الدين، فهي خطَّةٌ تقوم على التَّغيير من داخل البيت الإسلاميِّ من خلال العبث بالنُّصوص الشَّرعيَّة بتحريفها وتفريغها من محتواها الحقيقيِّ، ووضع المحتوى الذي يريدون؛ فهم يَطرحون أفكارَهم وآراءَهم على أنَّها رؤى إسلاميَّة ناشئة عن الاجتهاد في فهم الدِّين. وقد حَمَلَ هذا الاتجاهُ شعار (التَّحديث والعصرنة للإسلام)؛ فهم يريدون منَّا تركَ ما أَجْمَعَتْ عليه الأُمَّةُ من معاني القرآن والسُّنَّة، لفهم جديد مغاير لفهم السَّلَف الصَّالح يكون متناسبًا مع هذا العصر الذي نعيش فيه. الكلمات المفتاحيّة: الحداثة، أوهام، الحداثيون، قراءة معاصرة، العصرنة للإسلام. Abstract In modern times, the word Modernity has spread widely and has become widely understood, and we see it as a natural extension of European concern and confusion. The Modernist Movement strived to present the ideas that rely completely on Western methodologies and approaches in their study and dealing with Qur’an and Sunnah. The most important scholars that have presented these ideas are; Mohammad Arkoun, ‘Abd Al-Majid Sharafi al-Tunisi, Mohammed ‘Abed al-Jabri, Hassan Hanafi, Nasr Hamid Abu Zayd, Tayyeb Tizini, Muhammad Shahrour, Jamal Al-Banna, and others, they called for a re-reading and reinterpret the Qur’an in the light of Western critical approaches. Then, conveyed and brought the European experience and practice with all its chaotic effects to Islamic thought. The slogan of “Renewal of Religion” from these people has no relation to religion (Islam) or its sources, but instead saturated their ideas with secular methods. They tried to instill modernity rather than religion, and misinterpreted the Islamic sources by distorting it and evacuating it from the true context and setting it with their own understanding. They claim their ideas and opinions as the effort to understand religion and carried the slogan of “Modernization and Modernization of Islam”; they want us to leave the consensus of the Muslim scholars on religious issues (Ijmaa’ al-Ummah) especially relating to the meaning of the Qur’an and Sunnah and bring us to a new views and understanding on religious issues which are contradictory to the views of the past Muslim scholars (al-salaf al-soleh) to fulfill their opinions. Keywords: Modernity, Misunderstanding, Modernists, Contemporary Reading, Modernization of Islam.

Monolithic Interpretation of the Qur’an: Revisiting Selected Verses on Women Penafsiran Monolitik Al- Qur’an: Peninjauan Ayat-Ayat Ter-tentu Mengenai Wanita

2015 ◽  
Vol 12 (2) ◽  
pp. 232-252
Author(s):  
Mariya Seemin Khan ◽  
Rosnani Hashim
Keyword(s):  
Muslim Scholars

AbstractNumerous Qur’anic verses such as 2:187, 4:19, 4:34, 7:189, and 30:21 deal with and address women, inspiring positively that women have serious role to play  in the development of society. But it seems interpretation of these verses have been influenced by male chauvinism. Most of the Muslim scholars, early as well as contemporary, have tried to prove on the basis of these verses inferiority of womenfolk. This paper represents a humble effort to reflect on the related verses with a view to deriving positive messages rather than negative.Keywords: Monolithic, the Qur’an, Muslim Scholars, Interpretation, Womenfolk.AbstrakKebanyakan ayat-ayat Al-Quran seperti 2:187, 4:19, 4:34, 7:189, dan 30:21 berurus dengan wanita, memberi inspirasi positif bahawa wanita memainkan peranan yang penting dalam pembangunan masyarakat. Tetapi tafsiran ayat-ayat ini kelihatan seperti ia dipengaruhi oleh kaum lelaki. Kebanyakan para ulama Islam, yang awal dan kontemporari, telah cuba untuk membuktikan kerendahan wanita berdasarkan ayat-ayat ini. Kajian ini merupakan satu usaha untuk memikir mengenai ayat-ayat yang berkaitan dengan tujuan untuk memperolehi mesej yang positif dan bukannya negatif.Kata Kunci: Monolitik, Al- Qur’an, Ulama Islam, Penafsiran, Kaum Wanita.

Wisdom

2003 ◽  
Vol 20 (3-4) ◽  
pp. 83-104
Author(s):  
Mohamad Fauzan Noordin
Keyword(s):  
Information And Communication Technology ◽  
Communication Technology ◽  
Golden Age ◽  
Information Society ◽  
Knowledge Workers ◽  
Knowledge Society ◽  
Executive Information Systems ◽  
Information And Communication ◽  
Knowledge Hierarchy ◽  
Muslim Scholars

The levels of knowledge hierarchy (i.e., data, information, knowledge, and wisdom), are described in the Qur’an, the ahadith, and the literature produced during Islamic civilization’s Golden Age. They also have been discussed by western and non-Muslim scholars. However, while implementing and using information and communication technology (ICT), only the first three levels are currently being explored and utilized. Wisdom has not been discussed to any great extent. ICT has designed systems to assist us and has improved our life and work. However, such tools as decision-support systems and executive information systems comprise only data, information, and knowledge. Comprehensiveness does not guarantee the possession of wisdom. Taking things apart is knowledge; putting things together is wisdom. Muslim scholars of the Golden Age analyzed data, drew relationships and interpreted data to create information, identified and determined the pattern to represent knowledge, and understood the foundational principles for the patterns to implement wisdom. Wisdom must be included if ICT is to be complete. People, organizations, and the nation must strive for wisdom as the ultimate goal: from an information society to a knowledge society to a wisdom society, and from information workers to knowledge workers to wisdom workers.

A Critique of Modernist Synthesis in Islamic Thought

1994 ◽  
Vol 11 (4) ◽  
pp. 475-503
Author(s):  
Masudul Alum Choudhury
Keyword(s):  
Scientific Inquiry ◽  
A Priori ◽  
Scientific Investigation ◽  
Muslim World ◽  
A Posteriori ◽  
Islamic Thought ◽  
And Behavior ◽  
Muslim Scholars

Is it the realm of theoretical constructs or positive applications thatdefines the essence of scientific inquiry? Is there unison between thenormative and the positive, between the inductive and deductivecontents, between perception and reality, between the micro- andmacro-phenomena of reality as technically understood? In short, isthere a possibility for unification of knowledge in modernist epistemologicalcomprehension? Is knowledge perceived in conceptionand application as systemic dichotomy between the purely epistemic(in the metaphysically a priori sense) and the purely ontic (in thepurely positivistically a posteriori sense) at all a reflection of reality?Is knowledge possible in such a dichotomy or plurality?Answers to these foundational questions are primal in order tounderstand a critique of modernist synthesis in Islamic thought thathas been raging among Muslim scholars for some time now. Theconsequences emanating from the modernist approach underlie muchof the nature of development in methodology, thinking, institutions,and behavior in the Muslim world throughout its history. They arefound to pervade more intensively, I will argue here, as the consequenceof a taqlid of modernism among Islamic thinkers. I will thenargue that this debility has arisen not because of a comparativemodem scientific investigation, but due to a failure to fathom theuniqueness of a truly Qur'anic epistemological inquiry in the understandingof the nature of the Islamic socioscientific worldview ...

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