136 research outputs found
The exegesis of Tabatabaei and the Hermeneutics of Hirsch: a comparative study
No full textThis thesis is a comparative study between Hermeneutics on the one hand and exegesis of the Holy Qur'an on the other. Its objective is to discover whether there are salient points of convergence between the two disciples, and whether issues germane to the Hermeneutical tradition in the West have been referred to and/or employed in Muslim works of Qur'an commentary. To this end, the works of one of the most prominent Shi'ite philosophers and exegetes. Allama Mohammad Hossein Tabataei, have been analysed and compared with the perspective and methodology of E D. Hirsch, one of the most important hermeneuticians in the Western World. Hirsch has been chosen since, in the opinion of the author, there is a considerable number of commonalities between the Hirschian approach to hermeneutics and the exegetical methodology of Tabatabaei and other Shi'ite Muslim interpreters of the Qur'an.. Hirsch, as an objectivist, along with a number of other Hermeneutical scholars, are critical of those who subscribe to philosophical Hermeneutics, such as Heideger and Gadimer. The same approach is taken in Tabatabaei's works, thus providing a strong rationale for an academic comparison of these two scholars. For this reason, this thesis attempts to study the theories of Tabatabaei and Hirsch in order to highlight the similarities and differences in their works. The central hypothesis is that while small differences in approach exist, there is much common ground, and that it is possible to use certain facets of Hirschian hermeneutics in the interpretation of the Qur'an, thus modernising some of the existing exegetical approaches employed by Shi'ite scholars.Since the aim of this thesis is to compare the interpretive works of Tabatabaei with those of Hirsch's, an introductory chapter has been dedicated to the study of the evolution of Shi'ite exegesis from the beginning to date. Tabatabaei's Al-Mizan has been chosen as the foremost work of Shi'ite exegesis in the modem period. Furthermore, a complete chapter has also been dedicated to Tabatabai's exegetical modus operandi as reflected in Al-Mizan, in order to arrive at a better understanding of his perspectives. This research arrives at the conclusion that philosophical Hermeneutics and Epistemology have opened new horizons on which we will always be dependent. Whatever interpretive theories with regards to the understanding of the text are accepted, or whatever the tendency as far as literary criticism is concerned, or whatever ideas are accepted in the arena of philosophy of human and social sciences, the discussion of the nature of understanding in general cannot be avoided. This does not mean that Hermeneutics is limited to these new theories. Rather, the opportunity always exists to introduce new interpretive theories in connection with the understanding of the text. It is indeed possible to study these discussions in detail in a separate sphere independent of the other branches of Islamic sciences and arrive at a number of stable principles in the interpretation of the text in Islamic research
Awal waktu salat menurut Syaikh Muhammad Ma'shum bin Ali dalam kitab ad Durus al Falakiyyah: analisis pandangan fikih yang mendasarinya
No full textSkripsi ini merupakan hasil penelitian kepustakaan dengan dua rurnusan masalah. Pertama, bagaimana hisab arah awal waktu salat menurut Syaikh Muhammad Ma'shum bin 'Ali dalam kitab ad-Durus al-Falakiyyah? Kedua, bagaimana pandangan Fikih yang mendasari hisab awal waktu salat menurut Syaikh Muhammad Ma'shum bin 'Ali dalam kitab ad-Durus al-Falakiyyah? Teknik pengumpulan data yang digunakan adalah reading and writing. Data yang dikumpulkan adalah data hisab (Posisi matahari dalam kitab ad-Durus al Falakiyyah), rumus perhitungan awal waktu salat dalam kitab ad-Durus alFalakiyyah, data lintang dan bujur dalam kitab ad-Durus al-Falakiyyah, dalil-dalil syar'i (al-Qur'an dan hadis) yang menjelaskan tentang ketentuan waktu salat dan pendapat ulama' tentang awal waktu salat, data tersebut berasal dari kitab ad-Durus al-Falakiyyah karya Syaikh Muhammad Ma'shum bin Ali, al-Qur'an, kitab matan hadis seperti Sahih Bukhari, Sahih Muslim dan kitab al-Fiqh al-Islam wa Adillatuhu serta literatur fikih mazhab empat yang lainnya, selanjutnya penulis menganalisisnya dengan menggunakan metode deskriptif verifikatif. Penelitian ini menyimpulkan bahwa pandangan fikih yang mendasari hisab awal waktu salat menurut Syaikh Muhammad Ma'shum bin 'Ali dalam kitab ad-Durus al-Falakiyyah adalah ijtihad li ma'rifat al-ahkam menurut jumhur al-ulama' yakni: a) Zuhur dimulai ketika matahari telah tergelencir dari tengah-tengah langit ke arah barat dan bayangan benda telah bertambah mengarah ke timur; b) Asar dimulai ketika bayangan benda sama panjang dengan bendanya selain bayangan pada saat zawal/bayangan istiwa'; c) Maghrib dimulai ketika seluruh piringan matahari terbenam di bawah ufuk, d) lsya' dimulai ketika mega merah telah hilang, dan e) Subuh dimulai ketika terbitnya faj ar sidiq yakni cahaya putih yang menyebar/membentang di ufuk timur dan perlahan-lahan akan menerangi langit dan rumah-rumah hingga terbitnya matahari
The Position of Muhammad b. Salām al-Bīkandī in the Science of Hadith in the manner of his relationship with al-Bukhārī
No full textEbû Abdullah Muhammed b. Selâm el-Bîkendî (öl. 225/839), 160/776 yılında âlimlerinin çokluğu ve halkının zenginliğiyle bilinen Buhara yakınlarındaki Bîkend kasabasında doğdu. Tarihî milattan önce yedinci asra kadar dayanan ve Mâverâünnehir bölgesinin başkenti de olan Bîkend şehri, ilk defa Muâviye (öl. 60/680) döneminde Müslümanların hâkimiyetine girse de şehrin tam ve kalıcı fethi Mâverâünnehir fâtihi Kuteybe b. Müslim (öl. 96/715) tarafından gerçekleştirildi. Müslümanlar tarafından fethedildikten sonra önemli ilim merkezlerinden olup âlimleri ve muhaddisleri ile bilinen Bîkend şehrinde yetişen hadisçilerin önde gelenlerinden biri Muhammed b. Selâm’dır. Mâverâünnehir muhaddisi olarak meşhur olan ve Horasan’ın iki ilim hazinesinden biri kabul edilen Muhammed b. Selâm; hadis yolculukları yapmış, binlerce hadis ezberlemiş, yüzlerce hocadan hadis yazmış, çok sayıda kitap telif etmiş ve hadis tarihindeki etkileri günümüze kadar devam eden öğrenciler yetiştirmiştir. O; Abdullah b. el-Mübârek (öl. 181/797), Muhammed b. Hasan eş-Şeybânî (öl. 189/805), Süfyân b. Uyeyne (öl. 198/814) gibi meşhur hocaları ile Ebû Muhammed ed-Dârimî (öl. 255/869), Muhammed b. İsmâil el-Buhârî (öl. 256/870) gibi yetiştirdiği talebeleri arasında ilmin intikaline katkı sağlamıştır. Onun en önemli talebesi Buhârî’dir. O, Buhârî’nin hadis öğrendiği ilk hocalarındandır. Bu makalede; Muhammed b. Selâm el-Bîkendî’nin hayatı ve hadis ilmindeki yeri işlenmekte, Buhârî ile olan ilişkisi detaylı bir şekilde ele alınmaktadır. Bu bağlamda Buhârî’nin el-Câmi‘u’s-sahîh adlı eserinde Muhammed b. Selâm’dan naklettiği rivayetlerin detaylı analizleri yapılmakta, Sahîh özelinde o rivayetlerin sened formları çıkarılarak İbn Selâm’ın hocaları ve ilişkiler ağı ortaya konulmakta, kullanılan rivayet lafızları üzerinden dönemin hadis öğrenim yöntemleri tespit edilmektedir. Muhammed b. Selâm’ın Sahîh’te 125 rivayetinin olması, hadislerinin Kütüb-i tis‘a içinde sadece Buhârî’nin Sahîh’inde bulunması ve onun eserleri vasıtasıyla günümüze ulaşması, Buhârî’nin İbn Selâm’dan naklettiği bazı rivayetlerin başka hiçbir hadis kaynağında bulunmaması gibi hususlar çalışmanın önemini ortaya koymaktadır.Abū 'Abdullah Muhammad b. Salām al-Bīkandī was born in 160 AH in the town of Bīkend, located near Bukhāra. This region was renowned for the abundance of its scholars and the wealth of its people. The city of Bīkend, which dates back to the seventh century BC, was the capital of the Transoxiana region. It was firstly brought under Muslim rule during the reign of Mu'awiya (d. 60/680), but the city was not permanently conquered until the time of the Qutayba b. Muslim (d. 96/715), conqueror of Transoxiana. Muhammad b. Salām was one of the most prominent hadith scholars from the city of Bīkend, which was renowned for its scholars and muhaddiths. Following the city's conquest by the Muslims, Bīkend became one of the most significant centres of knowledge. Muhammad b. Salām, renowned as the muhaddith of Māverānayn and regarded as one of the two most esteemed scholars of knowledge in Khorasan, set forth many journeys on the purpose of acquiring hadīth. He not only memorized thousands of hadīths and transcribed hadīths from hundreds of narrators but also authored numerous books, and trained students whose influence on the history of hadīth persists to this day. He played a significant role in the transmission of knowledge between his esteemed teachers, including Abdullah b. Mubarak, Muhammad b. Hasan al-Shaybānī, Sufyān b. Uyayna, and his own students, such as Abū Muhammad al-Dārimī and Muhammad b. Isma'il al-Bukhārī. No doubt, al-Bukhārī was recognized as his most prominent student. It is known that Muhammad b. Salām was one of al-Bukhārī's inaugural instructors. This article examines the life of Muhammad ibn Salām al-Bīkandī and his contribution to the field of hadīth, with particular emphasis on his relationship with al-Bukhārī. In this context, the narrations that al-Bukhārī narrated from Muhammad b. Salām in his work al-Jāmi al-Sahīh are analyzed in detail, the sanad forms of the narrations in the Sahīh are examined, Ibn al-Salām's teachers and network of relations existed individuals are revealed. Also, the hadīth learning methods of that era are explained through lexical sophistication of the terms in Riwāyas. In essence, it is important that Muhammad b. Salām revealed 125 narrations in the Sahīh, that the narrations in which he takes part in the isnad chain are found only in al-Bukhārī's Sahīh among the Kutub al-Tis’a and have survived to the present day through his other works, and that some of the hadiths he narrated are not found in any other hadith source demonstrates the significance of this study
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