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Mahdiism and Political Movement (Critical Study on Hadith of Mahdawiyah)
Full text linkBelieving in the presence of Imam al-Mahdi (called by Mahdiism) becomes an important part in the majority of Islamic theology. On the other hand Mahdiism always present in the crisis context that hit the depressed group, such as politic, economic, social and cultural. Therefore, mahdiism have double-faced in its presence, between religious movements and political movement to recapture the glory of Moslem ever achieved. Religion is a frame of ideology that legitimate and effective in political movement mission. This movement always complete with its ideology and its foundations of legitimacy. Mahdiism ideology in Islam is framed through hadith texts of mahdawiyah. These hadith is always related to the utopian hopes for the struggle (jihad) spirit. By Mahdiism, Islam as a religion has been converted into a religious political movement. Keyword: mahdiisme, hadis of mahdawiyah, religious political movemen
Zakaria Ouzon’s Thought on Hadith
Full text linkDeparting from the discomfort over the stagnation of intellectual life in Muslim world today, which mainly imprisoned in ”traditional reading” (qirā’ah taqlīdiyyah), Zakaria Ouzon tries to break the tradition by restoring religious texts into historical frame. For him, the ultimate authority of revelation belongs only to the Qur’an, while other religious texts are the products of ijtihād and very open to criticism and more dynamic. Hadith and its sciences are very dynamic. Therefore, Ouzon looks at the hadits from different frame. For him, the hadits is the Prophet’s reports on events that happened to the Prophet and his interaction with his companions. As the logical consequence, Ouzon offers the hadith criticism models with an emphasis on the historicity and rationality of the content. The knowledge of hadith not only limited to the past as the truth was improsined within the text, but it is necessary to contextualize the hadith. Therefore, the hadith sciences is very dependent on the dynamics of social and humanities sciences along with scientific knowledge, so that the truth that is brought also becomes local and temporal entity.[Berangkat dari kegelisahan atas fenomena kejumudan nalar umat Islam saat ini yang terbiasa dengan pembacaan tradisional (qirā’ah taqlīdiyyah), Zakaria Ouzon berusaha mendobrak tradisi dengan mengembalikan teks-teks agama pada sisi historisitasnya. Baginya, yang memiliki otoritas kewahyuan hanyalah al-Qur’an, sementara teks-teks agama lainnya bersifat ijtihādī sehingga ia sangat terbuka atas kritik dan lebih dinamis. Hadis dan Ilmu Hadis merupakan wilayah yang sangat dinamis. Karena itu Ouzon memandang Hadis dari episteme yang berbeda. Baginya, Hadis merupakan laporan-laporan sahabat Nabi atas peristiwa yang terjadi pada diri Nabi dan interaksinya dengan sahabat-sahabatnya. Konsekuensi logisnya, Ouzon menawarkan model-model kritik hadis dengan penekanan pada sisi historisitas dan rasionalitas teks. Pengetahuan hadis tidak sekedar pengetahuan masa lalu dengan atribut kebenarannya ada pada teks, tetapi upaya kontekstualisasi hadis adalah keharusan pengetahuan. Karena itu pengetahuan hadis sangat bergantung pada dinamika pengetahuan sosial humaniora dan pengetahuan sains modern sehingga kebenaran yang diusung juga bersifat lokal dan temporal.
MAHDIISME DALAM HADIS-HADIS MAHDAWIYAH
Full text linkThis paper discusses the origins of Mahdiism (al-Mahdi al-Muntaẓar) that are constructed using the mahdawiyyah ḥadīth with the status of aḥad (single transmitter) and ḍa'īf (weak). Nevertheless, this belief (Mahdiism) has deep roots in the theological reason of Muslims. By the historical approach, the finding shows that Mahdiism has roots in millenarianism (belief of the saviors' presence) that had existed in pre-Islamic traditions, such as Jewish and Christian. The elementary form of Islamic millenarianism is the concept of prophethood, but when the prophethood concept was deemed finished, it continued into the concept of Mahdiism. The first emergence of Mahdiism is in line with the emergence of mahdawiyyah ḥadīth. The emergence context of the mahdawiyyah ḥadīth revolves around the power transition from the Umayyad dynasty to the Abbasid dynasty, which always involved Shiite followers as the political victims. The contact between Shiites with the Jewish former and Christian former during the conflict at that time influenced the style of Shiite theology, like as millenarianism. The Shi'ites propagate the presence of al-Mahdi, as the savior from descendants of the prophet (Ahl al-Bait) described through the mahdawiyyah hadiths. Among the narrators of mahdawiyyah ḥadīth are Jewish former (Ka'ab al-Aḥbar) and Christians former (Wahb b. Munabbih). They were the pioneers who incorporated the millenarianism into the Mahdiism
The Controversy over the Authority of Āsim bin Bahdalah Al-Kufi in Qira’at Studies and Hadith Studies during the Abbasid Dynasty
Full text linkThis article explores the comparative authority of Āsim b. Bahdalah al-Kufi in the realms of Qur’anic recitation and hadith studies. Āsim, who lived in the second century AH (128 A.H.), held a significant position in the field of qira’at, boasting a substantial following, including in Indonesia. His narration of the qira’at was widely recognized for its high degree of authenticity and reliability. However, when it came to the domain of hadith studies, his authority faced negative evaluations (majruh) from critics in this field. This study adopts a critical historical approach to scrutinize the disparities in Āsim b. Bahdalah’s authority between Qur’anic qira’at and Hadith studies. The findings of this investigation reveal that these discrepancies in authority were closely linked to political factors associated with the ‘Abbasid dynasty. Abu ‘Ali Muhammad b. ‘Ali b. Muqlah al-Shirazi, a prominent Minister in Baghdad during the Abbasid era, played a pivotal role in shaping the views of Ibn Mujahid and influencing the content of his work. Ibn Mujahid opted to document the name of Āsim b. Bahdalah over Abu Muhammad Ya’qub b. Ishaq al-Hadrami al-Basri, who was deemed disloyal to the Abbasid rulers. The political pressure exerted by the Abbasid rulers appears to have played a crucial role in his decision-making process. In fact, the Abbasid rulers went to great lengths, even compelling scholars who disagreed with Ibn Mujahid’s views to retract their positions and issue apologies for their dissent. Some scholars were subjected to imprisonment as a consequence of their refusal to align with the official viewpoint. This comparison underscores how politics had the capacity to wield substantial influence over the assessment of intellectual authority across various fields of knowledge in historical contexts
KRITIK NALAR HADIS MISOGINIS
Full text linkTulisan ini memberikan kritik terhadap nalar yang sering menggunakan hadis-hadis shaḥīh sebagai dalil doktriner untuk sebuah kepentingan. Di antara yang sering dirujuk adalah hadis shahih yang ada dalam Saḥīh al-Bukhāri. Dalam urusan relasi antara laki-laki dan perempuan, misalnya. Kaum maskulin sering menggunakan hadis Saḥīh al-Bukhāri untuk melegitimasi segala tindakan laki-laki dalam memperlakukan perempuan, juga untuk memperkokoh posisi superioritas laki-laki atas perempuan. Dengan menggunakan hermeneutika kritis, saya mengajak pembaca untuk cerdas membaca hadis-hadis misoginis yang sudah diklaim shaḥīḥ, karena dibalik kesahihannya ternyata ada hal yang “didiamkan”, meliputi sisi sosio-historis, sisi relasi kekuasaan, sisi intertekstualitas, juga sisi struktural-linguistik. Sehingga hadis yang menyatakan perempuan memiliki kekurangan agama dan akal, di mana dalam tradisi Jawa diistilahkan sebagai “konco wingking”, terbantahkan oleh fakta keterlibatan perempuan dalam banyak sektor publik. Keterlibatannya itu justru bukti bahwa mereka memiliki kemampuan akal yang mumpuni.</jats:p
UTOPIA KHILĀFAH ISLĀMIYYAH: Studi Tafsir Politik Mohammed Arkoun
Full text linkAbstract: This paper aims to study Muhammed Arkoun’s political interpretation thought about the ideal state. He shows that each political contestation often uses religion as a legitimation of political interest. Many of discourses in Qur’an, such as old narratives of Qur’an (amtsal al-Qur’an), is often presented to modify the existing political conditions. Moreover, some of the terms of Quranic discourse, like as ‘Muslim’ or ‘Kafir’ (infidel), is always in a binary position to create sharp differences between the militant and the opposition. The Qur'anic discourses, intentionally or not, since the time of revealing of the Qur’an has been dragged into the political territory as well the theological territory, so it is able to change the profane history into the sacred story with the great power of sacralization. Although the Qur’an is within the dialectic area, some of Islamist always reduces the meaning of Qur’an to support their agenda in realizing the Islamic State (Khilafah Islamiyah). For Arkoun, that desire is a utopian politics idea and nothing more than an interpretation of religious texts. There is no agreement among the people about the ideal state concept. Therefore, Arkoun offers the concept of ideal state is if religious authorities and political authorities apply their function professionally yet integrated.
Abstrak: Tulisan ini menggagas pemikiran tafsir politik Muhammed Arkoun tentang negara ideal. M. Arkoun menggambarkan bahwa dalam setiap kontestasi politik sering menyeret agama sebagai legitimasi pemangku kepentingan. Wacana-wacana dalam al-Qur’an seperti teladan-teladan kuno (amthāl al-Qur’an) sering dihadirkan untuk memodifikasi kondisi politik yang ada. Selain itu, beberapa istilah dalam wacana al-Qur’an, seperti ‘Muslim’ dan ‘kafir’, diposisikan biner untuk menciptakan perbedaan tajam antara kelompok militan dan oposan. Wacana-wacana qur’ani tersebut, dengan sengaja atau tidak, sejak masa turunnya ayat telah diseret masuk ke dalam wilayah politik sekaligus wilayah teologis, sehingga mampu mengubah sejarah yang profan menjadi kisah sakral dengan kekuasaan sakralisasi yang besar. Meskipun al-Qur’an berada dalam ruang dialektis yang bebas, oleh sebagian kelompok Islamis pemaknaan al-Qur’an direduksi dan dibawa untuk mendukung agenda mewujudkan Islamic State (negara Islam). Bagi Arkoun, keinginan tersebut merupakan gagasan politik yang utopis dan tak lebih dari sebuah interpretasi atas teks agama. Tidak ada kesepakatan di kalangan umat mengenai konsep negara ideal. Karena itu, Arkoun menawarkan konsep negara ideal adalah jika otoritas keagamaan dan otoritas politik berlaku sesuai dengan fungsinya namun tetap terintegrasi
Makna Kalalah dan Penindasan Hak Perempuan
Full text linkThe article discusses the shifting process of free inheritance system (wasiat) into the codified one (ilm al-faraidh). In this shift of system, Hadis serves as its key factor. In the realm of interpretation discourse and Islamic Law, al-Syafi’i pays keen attention on the use of Hadis. In addition, the use of Hadis implicates a sequence of methodologies in order to support certain arguments, such as found in the ijma’.The use of hadis relatively functions as mediation of various ideas, applying particular way toward certain intended conclusion. Having utilized the methodological formulation, Al-Syafi’i, in this regard, situates the involvement in the interpretation of inheritance verses (QS. 4:11-12 and 176). Al-Syafi’i’s view has deeply embedded in al-Thabari, one of the interpreters on the school. Both al-Syafi’i and al-Thabari have implemented Hadis as the main source in interpretating of the inheritance verses. As the result, it reveals the following concluding remarks: 1). the deletion of the wasiat verses with the inheritance ones, 2). the codification of reading in a passive form (yuratsu and yusa), and 3). the codification of “kalalah” meaning becoming all the heirs except mother, father and the children. Although the codification can mediate the debates, it still reveals a further complicated problem.The problem is on the fact that there are some heiress that actually deserved on the inheritance, but they are in the danger of disinheritance. In inheritance context, it serves not only the passing process of the property between previous and recent generations, but it also relates women’s existence and the positionality vis a vis that of men. In a historical investigation and cross-reference, it is profound that the meaning of “kalalah” denoted female in law (wife, daughter in law or probably sister in law) that deserved as the heiress of the man.[Tulisan ini menggambarkan proses perubahan sistem waris yang bebas (wasiat) menjadi sistem waris yang baku (ilm al-faraid). Dalam perubahan ini, hadis memegang peran kunci. Dalam percaturan wacana penafsiran maupun hukum Islam, penggunaan hadis telah ditanamkan sebegitu penting oleh al-Syafi’i. Melalui hadis juga terbentuk seperangkat metodologi, seperti ijma’, yang bisa dijadikan sebagai penguat sebuah argumentasi. Penggunaan hadis pun mampu menutup segala bentuk perbedaan pendapat, dengan menggiringnya pada satu kesimpulan yang dikehendaki. Dengan rumusan metodis yang ditanamkan, al-Syafi’i otomatis terlibat dalam percaturan wacana penafsiran ayat waris (QS. 4:11-12 dan 176). Pandangan al-Syafi’i mampu mengakar kuat dalam benak para penafsir di kalangan mazhabnya, di antaranya al-Thabari. Baik al-Syafi’i maupun al-Thabari, hadis dijadikan rujukan utama dalam penafsiran ayat waris ini, sehingga menghasilkan kesimpulan bertahap: 1) adanya pembatalan ayat wasiat oleh ayat waris, 2) pembakuan bacaan dalam bentuk pasif (yuratsu dan yusa), dan berakhir pada 3) pembakuan makna kalalah menjadi semua ahli waris selain ibu-bapak dan anak. Meskipun pembakuan ini mampu meredam perdebatan, tetapi tetap meninggalkan problematika yang lebih rumit. Ada beberapa golongan perempuan yang sebenarnya berhak menerima warisan, kini terhapuskan dari daftar ahli waris. Dalam pewarisan bukan semata pengaturan peralihan kekayaan antar generasi, tetapi juga menyangkut kedudukan dan eksistensi perempuan vis a vis dengan laki-laki. Melalui investigasi historis dan cross refrence, terungkaplah makna kalalah sebagai female in law (istri, menantu perempuan, atau mungkin ipar perempuan) yang berhak menerima warisan almarhum.
IDEOLOGISASI TAFSIR DI KALANGAN ISLAMIS PEREMPUAN BANGLADESH
Full text linkAs an open corpus, al-Qur’an speaks depending on readers. None has authority over al-Qur’an. Consequently, al-Qur’an is often taken by a group of Islamists as a socio-political legitimacy of their movement.Islamist group of Bangladeshi women -BICSa- are ideologizing an interpretation of the Koran which in doctrine to their women cadres to expedite their political missions under Jemaate Islami party (JI) of Bangladesh. BICSa successfully mobilized the women resources as a counterweight to the government by providing an education and a service to the lower levels of society, developing a relationship with the public, and recruiting also mobilizing the political support as the power of women.[Sebagai open corpus, al-Qur’an berbicara tergantung pembacanya. Tidak ada satu pun otoritas yang berkuasa penuh atasnya. Konsekuensinya al-Qur’an sering kali dibawa oleh sekelompok Islamis sebagai bentuk legitimasi gerakan sosial-politis mereka.Sekelompok Islamis perempuan Bangladesh–BICSa– melakukan ideologisasi tafsir al-Qur’an yang diajarkan kepada kader-kader perempuan mereka untuk memperlancar misi politik mereka di bawah partai Jemaate Islami (JI) Bangladesh. BICSa berhasil memobilisasi sumber daya perempuan sebagai penyeimbang pemerintahan dengan menyediakan pendidikan dan jasa bagi masyarakat level bawah, mengembangkan kontak dengan publik, merekrut dan menggalang dukungan politik sebagai kekuatan perempuan
Cultural Perspectives on Religious Tolerance: Exploring Moderation through Texts, Muslim Leadership, and Rituals in Singkawang and Salatiga
Full text linkThis paper examines religious tolerance and moderation in the cities of Singkawang and Salatiga through cultural perspective. Studies on religious moderation in Indonesia generally focus on regulatory, educational, or theological-normative dimensions. This research offers a new perspective by analyzing religious moderation culturally, emphasizing the role of culture, particularly religious rituals, as instruments of dialogue and collaborative work. This qualitative field research uses functionalism theory to analyze ongoing socio-cultural phenomena, with analytical parameters covering three aspects. First, the aspect of understanding religious texts; second, the role of Muslim religious leaders; and third, ritual/traditional practices. The research findings reveal three main points. First, the interpretations of Muslim leaders in both cities confirm that the values of tolerance, equality, and peaceful coexistence derived from the Qur'an or Hadith remain the foundational principles in responding to the dynamics of a pluralistic society. Second, the experiences of both cities show that moderation grows through responsive leadership, coordinated institutional mediation mechanisms, and interfaith community participation, thereby it forms an ecosystem of tolerance that does not arise spontaneously, but is designed, structured, and sustainable. Third, religious and cultural rituals provide a social space that allows the growth of mutual trust, cooperation, and social cohesion. This research shows that religious moderation is not merely the result of normative teachings, but a practice of living together that is formed through synergy between religious authorities, social leadership, and cultural rituals, which collectively create a more inclusive and resilient pluralistic society against potential conflicts
Moderating Islam Through Indonesian Muslim Manuscript on Ngariksa YouTube Channel: The Study of Sufi\u27s Understanding on the Qur\u27an and Hadith Text
Full text linkManuscripts that teach a moderate religious understanding are considered capable of warding off ideological conflicts and maintaining security and stability. This paper shows how the strategy of Muslim philologists to moderate religious understanding, especially in the Qur\u27an and hadith understanding, through the introduction of ancient manuscripts packaged in the online study of the Ngariksa YouTube channel. Using the digital humanities approach of David M. Berry, Ngariksa’s activity is a part of the socio-cultural practice as a system of knowledge that is carried out in a plural manner, in the sense that information, materials, archives, and documents that are digitally documented can influence the institutionalization of science mediated by new technology, such as computing and internet. In the socio-cultural practice in the digital space, it is necessary to change the character of the Indonesian Muslim community in a more moderate. This change is due to the classical narratives containing moderate past knowledge from moderate figures. In this context, Ngariksa presents Ibrahim al-Kurani\u27s perspective on Sufism that is based on the outer and inner meanings of the texts of the Qur\u27an and Hadith. An understanding based on just outward meaning is vulnerable to religious extremism
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