43 research outputs found
Manipulasi Identitas Periwayat Hadis Periode Awal: Konsep, Dinamika, dan Kritik
Full text linkThis article aims to examine the development of theories, the hadith science, and the manipulative hadith narrators—medallist—which is related to the ethical principle. They massively manipulated the identity of the narrators in the cabin period. It was done by disguising the teacher\u27s identity, suggesting that the teacher was a credible person. The author used qualitative research methods by taking the numbers of sources in the early Islamic period before analyzing them conceptually-relationally. The author found that dynamicity had been done in the attempt to manipulate the narrators, which later the number started to increase as the generation changed. I argued that the manipulations in tadlis are contrary to ethical principles. Internal factors such as the narrator\u27s motivation make the credible hadith effect it. In addition, external factors were also noted, such as the condition of teachers who were still small and were not considered reasonable by hadith critics
MENIMBANG AGAMA DALAM KATEGORI ANTROPOLOGI: Telaah terhadap Pemikiran Talal Asad
No full textThis essay discusses Talal Asad’s critics upon definition of religion which has been formulated by Clifford Geertz. As an essentialist-anthropologist, Geertz defined religion as a system of symbols which acts to establish powerful, pervasive, and long-lasting moods and motivations in men. Based on Talal Asad’s reasoning, however, religion could not be defined simply as an analogy of words. When it is limited to a series of words there will be gaps of religious elements that are wrapped up, or the definition will load elements that arenot religion in-essence. For Talal Asad, words is imposibly far from socio-political factors. The former affects and changes the latter throughout the timeas does religion. It changes throughout the time in respond to and in line with social-historical contexts.Keywords: Talal Asad, Cliffort Geertz, Religio
Epistemologi Studi Hadis Kawasan: Konsep, Awal Kemunculan, dan Dinamika
Full text linkEpistemology of Area's Hadith Study: Concept, Early Emergence, and Dynamics
This study focuses on the efforts of regional conceptual construction of hadith studies as a new issue in contemporary hadith science discourse. As a past event, the hadith was identically territorial. The area refers to the place where the Prophet and the narrators lived, migrated to other areas and stayed there for a long time. Uniquely, this area is included by hadith critics in their identification of the narrator after mentioning his name, kunyah, and laqab. The data has not been written in academic form in terms genealogy as well as the developments and the changes. By using qualitative approach, in exploring the literature of early, middle and contemporary hadith sciences, this article intends to fill this void. This research found that practically the study of regional hadith had been started at the beginning of the 3rd century and was done by Ahmad bin Hanbal (241 H), followed by ar-Ramahurmuzi (+360 H) and other hadith scholars. The study of regional hadith was sustained and dynamic based on regional phrases in the sub chapters and titles of hadith science literature. This study also found the phrases amṣār, buldān, awṭān, marākiz ta`līm, and madrasah al-hadīṡ. The shifts of the phrases to regional hadith studies is considered as an adoption of area studies that emerged in American universities in the early twentieth century. Regional hadith studies require a multidisciplinary paradigm in order to produce novelty with a unique hadith genre in a regio
PAKIAH AND SADAKAH: The Phenomenon of Mamakiah Tradition in Padang Pariaman
No full text<p><strong>Abstrak: </strong><strong><em>Pakiah</em></strong><strong> dan <em>Sadakah</em>: Fenomena Tradisi Mamakiah di Padang Pariaman. </strong>Artikel ini mengungkap fenomena <em>mamakiah </em>pada komunitas <em>pakiah</em>, santri pesantren tradisional Padang Pariaman<em>.</em> Niimma mengklaim <em>sadakah </em>yang diperoleh oleh <em>pakiah </em>pada beberapa pesantren, diserahkan kepada <em>buya</em>. Penulis menelusuri latarbelakang historis kapan <em>mamakiah </em>terbentuk<em>, </em>faktor-faktor apa yang memotifasi munculnya, serta bagaimana sikap dan respon masyarakat<em>. </em>Melalui pendekatan fenomenologi ditemukan bahwa <em>mamakiah </em>telah eksis semenjak Islam masuk di Ulakan Sumatera Barat sekitar abad kelimabelas. Penulis berargumen bahwa <em>pakiah </em>disuport oleh masyarakat dan institusi. Selanjutnya menurut penulis <em>Pakiah </em>melakukan aktivitas <em>mamakiah </em>untuk memenuhi kebutuhan dasar mereka selama proses belajar di surau<em>. </em>Dua motif lainnya adalah kultural dan pemahaman keagamaan. Penulis menyimpulkan bahwa selain motif di atas, <em>pakiah </em>memiliki modal kultural.</p><p><br /> <strong>Abstract: </strong>This article reveals the phenomenon of <em>mamakiah</em> in <em>pakiah</em> community, students of traditional Islamic boarding school (<em>pesantren</em>) Padang Pariaman. Niimma claims that <em>sadakah</em> obtained by pakiah in some pesantren, submitted to <em>buya</em>. The author traces the historical background to when <em>mamakiah</em> is formed, what factors motivate the emergence, and how the attitude and response of the community. Through the phenomenological approach it is found that <em>mamakiah</em> have existed since Islam entered Ulakan Sumatera Barat around the fifteenth century. The author argues that pakiah is supported by society and institutions. Furthermore, according to the author <em>pakiah</em> perform <em>mamakiah</em> activities to meet their basic needs during the learning process in <em>surau</em> (a simple form of mosque). Two other motifs are cultural and religious understanding. The writer believes that in addition to these motives, <em>pakiah</em> has also a cultural capital.<br /> <br /><strong>Keywords</strong>: <em>pakiah</em>, <em>buya</em>, <em>sadakah</em>, <em>mamakiah</em> tradition</p></jats:p
Penafsiran esoterik dalam literatur syiah kajian terhadap bihar al-anwar, kitab al-qur'an
No full textNasionalisme Islam:telaah pemikiran dan kiprah Hadji Agus Salim
Full text linkHadji Agus Salim adalah salah seorang tokoh nasionalis Islam yang hidup dalam tiga zaman, Belanda, Jepang, dan awal kemerdekaan. Pemikiran nasionalisme Islam Salim dipengaruhi oleh pendidikan sekuler Belanda dan interaksinya dengan tokoh pembaharu lintas Negara seperti Jamaluddin al-Afgani dan karya-karya tokoh pembaharu Negara lainnya ketika ia menjadi penerjemah pada konsulat Belanda di Jeddah tahun 1906. Nasionalisme Islam yang digusung oleh Salim berkeinginan untuk memperjuangkan hak-hak kemerdekaan yang telah dirampas oleh Pemerintah Hindia Belanda berdasarkan asas-asas Islam. Nasionalisme Islam ini berbeda dengan nasionalisme sekuler yang digusung oleh Soekarno dan Hatta, karena memisahkan antara nasionalisme dengan agama
Cosmological Interpretation: A View of Wind Concept Shi’a Literature
Full text linkThe debate over the origin of the wind between medieval scientists and theologians became a hot issue. Scientists that consist of philosophers based their arguments on empirical facts and theologians werebased on the revelation of al-Qur’an and Hadith. One of the medieval theologians was al-Majlisī (1037-1110/1627-98). He interpreted cosmological verses based on the process, categorization, and the term of al-Qur'an. This research is a library research usinga historical approach to obtain data and conducting content analysis. As for the term related to the Qur'an about wind, a semantic approach was used. Primary data was the work of al-Majlisī, Biḥār al-Anwar. The results of the study indicated that al-Majlisī rejected the astrological theory which stated that wind is a spin of air originating from the smallest particular composition of the earth, heated, and subjected to evaporation. According to al-Majlisī, the wind caused by God's willin power to blow it with the intensity that He desired. According to al-Majlisī, the wind can be distinguished whether it is beneficial or not as found in al-Qur'a
Meninjau ulang konsep al-jarh kritikus hadis terhadap periwayat kufah
Full text linkArtikel ini mendiskusikan sikap skeptis kritikus hadis dalam menilai tajrīh periwayat Kufah dengan stigma negatif. Terdapat aliansi politik dan ilmu pengetahuan sehingga merasut ke dalam al-jarh wa at-ta‘dīl. Dengan perspektif sosiohistoris ditemukan bahwa al-jarh{ wa at-ta‘dīl dalam kasus Kufah dijadikan sarana
labelisasi atas dasar prejudice sehingga melahirkan stereotype dan stigma negatif. Kesenjangan sosial dan interaksi yang tidak harmonis antara Kufah dengan Hijaz serta Damaskus menjadikannya sebagai kota pemberontak. Pemberontakan Husain, Ibn Zubair, at-Tawwābūn, Mukhtār as-Saqafī, dan Zaid
bin ‘Ali merupakan respons sosial yang melibatkan periwayat seperti Abū H{anīfah. Label seperti khawarij, tasyayyu‘, murjiah, mudallis, dan mursal periwayat Kufah menggambarkan kondisi periwayat Kufah ketika itu. Temuan ini kiranya menyadarkan sarjana hadis kontemporer bahwa al-jarh{ dalam literatur rijāl
al-h{adīs seharusnya tidak dijadikan “kitab suci” dalam menilai kredibilitas periwayat. Perlu penelusuran kehidupan sosial komunitas periwayat dan pengeritik sehingga memungkinkan untuk menerima hadis periwayat yang dinilai majrūh dan sebaliknya
URGENSI KAEDAH TAFSIR DALAM PENAFSIRAN AL-QUR’AN
Full text linkQawâ`id al-tafsîr as a kind of `ulūm al-Qur’ân has a significant developments in this contemporary era. One of its supporting aspect is spirit and firmly of `ulūm al-Qur’ân s scholars’ in order to see Qur’anic meaning with linguistic approach. Qawâ`id al-tafsîr is general theories that become a standard by mufassir in order to understand the meanings of al-Qur’an and to know the way to use it. It is taken by induction from many quranic verses and exegeses of mufassir toward al-Qur’an, especially linguistic mufassir
Epistemologi Studi Hadis Kawasan: Konsep, Awal Kemunculan, dan Dinamika
No full textEpistemology of Area's Hadith Study: Concept, Early Emergence, and DynamicsThis study focuses on the efforts of regional conceptual construction of hadith studies as a new issue in contemporary hadith science discourse. As a past event, the hadith was identically territorial. The area refers to the place where the Prophet and the narrators lived, migrated to other areas and stayed there for a long time. Uniquely, this area is included by hadith critics in their identification of the narrator after mentioning his name, kunyah, and laqab. The data has not been written in academic form in terms genealogy as well as the developments and the changes. By using qualitative approach, in exploring the literature of early, middle and contemporary hadith sciences, this article intends to fill this void. This research found that practically the study of regional hadith had been started at the beginning of the 3rd century and was done by Ahmad bin Hanbal (241 H), followed by ar-Ramahurmuzi (+360 H) and other hadith scholars. The study of regional hadith was sustained and dynamic based on regional phrases in the sub chapters and titles of hadith science literature. This study also found the phrases amá¹£Är, buldÄn, awá¹Än, marÄkiz ta`lÄ«m, and madrasah al-hadīṡ. The shifts of the phrases to regional hadith studies is considered as an adoption of area studies that emerged in American universities in the early twentieth century. Regional hadith studies require a multidisciplinary paradigm in order to produce novelty with a unique hadith genre in a regio
