Pub Date : 2021-12-30DOI: 10.24014/jush.v29i2.13808
Agustiar Agustiar, K. Jamal
Al-Qur'an always displays the style of language in various forms. The diversity of the structure and language style of the Qur'an shows that there is a certain meaning that is displayed behind the text of the verse. This article aims to reveal the forms of linguistic structures and meanings contained in the khabariyyah verses in the Qur'an so that they can provide an alternative understanding of the Qur'an that does not favor one group. And can provide a clear understanding of meaning, open as it is in accordance with the form of a typical sentence structure in the form of speech and the meaning contained in it.The method used is Linguistic Theory by collecting the configuration of kalam khabariyyah then analyzing its structure and meaning through the Syntact and semantic analysis approach in the Qur'an interpretation. This article concludes that the configuration of the stylistic structure of the verses with khabariyyah style in the Qur'an is expressed in two constructions, namely in the construction of the Jumlah ismiyyah and Jumlah fi'liyyah with various kind of its language style (uslub) there are : in the style of uslub al-Qashru, al-Taqdim wa al -Takhir, and al-Qasam. In terms of meaning, it shows that the Jumlah ismiyyah provides the permanent (Itsbat),eternal (Dawam) and continuous meaning (istimrar), while the Jumlah fi'liyyah provides the occurrencemeaning (Huduts) that means the occurrence of an event at a certain time as well as the meaning of repetition (istimrar tajaddud)
阿尔的语言风格总是以各种形式表现出来。《古兰经》结构和语言风格的多样性表明，诗歌文本背后有某种意义。本文旨在揭示《古兰经》中khabariyyah诗句所包含的语言结构和意义的形式，以便它们能够提供对《古兰经的另一种理解，而不是偏袒一个群体。并且可以根据一个典型的言语形式的句子结构的形式及其所包含的意义来提供对意义的清晰理解，尽管它是开放的。所使用的方法是语言学理论，通过收集kalam khabariyyah的配置，然后通过《古兰经》解释中的句法和语义分析方法来分析其结构和意义。本文认为，《古兰经》中具有卡巴里耶风格的诗句的文体结构配置表现为两种结构，即在Jumlah ismiyyah和Jumlah fi'liyah的结构中，其各种语言风格（uslub）有：在uslub al-Qashre、al-Taqdim wa al-Takhir和al-Qasam的风格中。在意义上，它表明Jumlah ismiyyah提供了永久的（Itsbat）、永恒的（Dawam）和持续的意义（istimrar），而Jumlah fi'liyah则提供了发生的意义（Huduts），这意味着一个事件在某个时间的发生以及重复的意义（estimrar tajaddud）
{"title":"Structural Analysis And Stilistic Meaning Of Khabariyah Verses In The Qur'an","authors":"Agustiar Agustiar, K. Jamal","doi":"10.24014/jush.v29i2.13808","DOIUrl":"https://doi.org/10.24014/jush.v29i2.13808","url":null,"abstract":"Al-Qur'an always displays the style of language in various forms. The diversity of the structure and language style of the Qur'an shows that there is a certain meaning that is displayed behind the text of the verse. This article aims to reveal the forms of linguistic structures and meanings contained in the khabariyyah verses in the Qur'an so that they can provide an alternative understanding of the Qur'an that does not favor one group. And can provide a clear understanding of meaning, open as it is in accordance with the form of a typical sentence structure in the form of speech and the meaning contained in it.The method used is Linguistic Theory by collecting the configuration of kalam khabariyyah then analyzing its structure and meaning through the Syntact and semantic analysis approach in the Qur'an interpretation. This article concludes that the configuration of the stylistic structure of the verses with khabariyyah style in the Qur'an is expressed in two constructions, namely in the construction of the Jumlah ismiyyah and Jumlah fi'liyyah with various kind of its language style (uslub) there are : in the style of uslub al-Qashru, al-Taqdim wa al -Takhir, and al-Qasam. In terms of meaning, it shows that the Jumlah ismiyyah provides the permanent (Itsbat),eternal (Dawam) and continuous meaning (istimrar), while the Jumlah fi'liyyah provides the occurrencemeaning (Huduts) that means the occurrence of an event at a certain time as well as the meaning of repetition (istimrar tajaddud)","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49260415","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-30DOI: 10.24014/jush.v29i2.10662
Muhammad Kudhori, M. Faiq, Ibnu Farhan
QS. al-Baqarah: 62 by some Muslim scholars is used to justify that adherents of all religions in this world will get salvation and go to paradise. Salvation in the hereafter, according to them, is not required to believe in the Prophet Muhammad. This article aimed to re-examine that interpretation that is contrary to the belief of the majority of Muslims, in which one aspect of faith that will save people is a belief in the messengers, including a belief in the Prophet Muhammad. The reinterpretation of QS. al-Baqarah: 62 in this study employed the interpretation method of Yûsuf al-Qaraḍâwî in his book entitled Kayfa Nata‘âmal Ma‘ al-Qur’ân al-‘Az}îm. This article is a library based-study by using content analysis and descriptive-analytic. The result revealed that QS. al-Baqarah: 62 actually deals with the earlier peoples before the Prophet Muhammad. Those who believe in Allah and the Last Day and do good deeds are promised a reward from Allah SWT
{"title":"Reinterpreting Religious Pluralism in QS. al-Baqarah: 62 (A Method of al-Qaraḍâwî’s Interpretation)","authors":"Muhammad Kudhori, M. Faiq, Ibnu Farhan","doi":"10.24014/jush.v29i2.10662","DOIUrl":"https://doi.org/10.24014/jush.v29i2.10662","url":null,"abstract":"QS. al-Baqarah: 62 by some Muslim scholars is used to justify that adherents of all religions in this world will get salvation and go to paradise. Salvation in the hereafter, according to them, is not required to believe in the Prophet Muhammad. This article aimed to re-examine that interpretation that is contrary to the belief of the majority of Muslims, in which one aspect of faith that will save people is a belief in the messengers, including a belief in the Prophet Muhammad. The reinterpretation of QS. al-Baqarah: 62 in this study employed the interpretation method of Yûsuf al-Qaraḍâwî in his book entitled Kayfa Nata‘âmal Ma‘ al-Qur’ân al-‘Az}îm. This article is a library based-study by using content analysis and descriptive-analytic. The result revealed that QS. al-Baqarah: 62 actually deals with the earlier peoples before the Prophet Muhammad. Those who believe in Allah and the Last Day and do good deeds are promised a reward from Allah SWT","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46424512","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-30DOI: 10.24014/jush.v29i2.13113
H. Ismail, Nasrul Fatah, Jani Arni
Tafsir Al-Qur'an Al-Karim which is the great work of Mahmud Yunus who is known as one of the productive Indonesian scholars has produced written works in various Islamic disciplines. This interpretation is always interesting to study because its style is thick with the nuances of ijtima'i as a form of response to the realities of life that exist in society. Among the descriptions found in many places in this commentary is the importance of maintaining unity and integrity and avoiding disintegrity. So this paper aims to analyze Mahmud Yunus's thoughts on the unity of the people with a descriptive approach to analysis based on library data. The findings of this study found that efforts to realize unity among Muslims must continue to be carried out even though big challenges always exist. Challenges to the union came from external and internal. External, namely from parties outside Islam who do not want the realization of Muslim unity. While internal comes from within the body of Muslims caused by not adhering to the Qur'an and sunnah and the nature of ta'ashub. As a solution offered is to strengthen moral education or tarbawi akhlaqi in social life
{"title":"Unity Of Ummah Mahmud Yunus's Perspective In Tafsir Al-Qur'an Al-Karim","authors":"H. Ismail, Nasrul Fatah, Jani Arni","doi":"10.24014/jush.v29i2.13113","DOIUrl":"https://doi.org/10.24014/jush.v29i2.13113","url":null,"abstract":"Tafsir Al-Qur'an Al-Karim which is the great work of Mahmud Yunus who is known as one of the productive Indonesian scholars has produced written works in various Islamic disciplines. This interpretation is always interesting to study because its style is thick with the nuances of ijtima'i as a form of response to the realities of life that exist in society. Among the descriptions found in many places in this commentary is the importance of maintaining unity and integrity and avoiding disintegrity. So this paper aims to analyze Mahmud Yunus's thoughts on the unity of the people with a descriptive approach to analysis based on library data. The findings of this study found that efforts to realize unity among Muslims must continue to be carried out even though big challenges always exist. Challenges to the union came from external and internal. External, namely from parties outside Islam who do not want the realization of Muslim unity. While internal comes from within the body of Muslims caused by not adhering to the Qur'an and sunnah and the nature of ta'ashub. As a solution offered is to strengthen moral education or tarbawi akhlaqi in social life","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49159470","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-30DOI: 10.24014/jush.v29i2.13932
M. Muna
This paper aims to contruct the permissible rules that allow woman to unveil her Aurah based on (QS. Al-Nūr [24]: 60). The study of aurah has reaped many polemics from time to time, this is based on the fact that the Qur'an does not provide explicit information about the extent to which the aurah must be covered. In response to this, the scholars can be divided into two groups, the first is those who are strict in setting the limits of aurah on the historical manner. Meanwhile, in the other group, figures such as Syahrur gives freedom within deciding the limits of woman’s aurah according to the minimum and maximum limits. One of the reasons held by the second group in covering aurah term is that it could cause the difficulty or masyaqqah. In response to that, this paper contributes to bridge the gap based on (24: 60) which contains the permissibility for qawāid minan nisā’ to reveal his outer clothing. Through the linguistic approach which is relation of text belongs to Salwa MS El-Awa. The application of this method considers the aspects of coherence and relevance in the text. Coherence is intertwined with the component of the text whereas the relevance covers the wider aspect that could not be clearly seen by the text in which related to munasabah analysis. Then, this task approaches the problem through phenomenology view. The result appeared that religion actually allows an old or young woman who has not charm or attraction to open her khimār, niqāb and ridā’ on condition that has experienced menopause, has lost his lust, and does not intend to show jewelry, and she is in a private sphere; home
本文的目的是在（QS.Al-Núr[24]:60）的基础上构建允许女性揭开Aurah面纱的允许规则。对aurah的研究不时引发许多争论，这是基于这样一个事实，即《古兰经》没有提供关于aurah必须被覆盖的程度的明确信息。针对这一点，学者们可以分为两类，第一类是那些在历史态度上严格设定光环界限的学者。与此同时，在另一组人中，像Syahrur这样的人物在根据最低和最高限制决定女性光环的限制方面给予了自由。第二组人报道aurah术语的原因之一是，这可能会导致困难或masyaqqah。作为回应，本文有助于弥合基于（24:60）的差距，该差距包含了qawāid minan nisā'露出外衣的允许性。通过语言方法，即文本关系属于Salwa MS El Awa。该方法的应用考虑了文本中连贯性和相关性的各个方面。连贯性与文本的组成部分交织在一起，而相关性涵盖了与munasabah分析相关的文本所不能清楚看到的更广泛的方面。然后，本课题从现象学的角度来探讨这一问题。结果表明，宗教实际上允许一个没有魅力或吸引力的老女人或年轻女人打开她的khimār、niqāb和ridā'，条件是她已经经历了更年期，失去了性欲，不打算展示珠宝，而且她处于私人领域；家
{"title":"The Issue of Unveiling the Aurah for Women in Quran. A Critical and Contextual Analysis of Surah al-Nūr [24]: 58-61)","authors":"M. Muna","doi":"10.24014/jush.v29i2.13932","DOIUrl":"https://doi.org/10.24014/jush.v29i2.13932","url":null,"abstract":"This paper aims to contruct the permissible rules that allow woman to unveil her Aurah based on (QS. Al-Nūr [24]: 60). The study of aurah has reaped many polemics from time to time, this is based on the fact that the Qur'an does not provide explicit information about the extent to which the aurah must be covered. In response to this, the scholars can be divided into two groups, the first is those who are strict in setting the limits of aurah on the historical manner. Meanwhile, in the other group, figures such as Syahrur gives freedom within deciding the limits of woman’s aurah according to the minimum and maximum limits. One of the reasons held by the second group in covering aurah term is that it could cause the difficulty or masyaqqah. In response to that, this paper contributes to bridge the gap based on (24: 60) which contains the permissibility for qawāid minan nisā’ to reveal his outer clothing. Through the linguistic approach which is relation of text belongs to Salwa MS El-Awa. The application of this method considers the aspects of coherence and relevance in the text. Coherence is intertwined with the component of the text whereas the relevance covers the wider aspect that could not be clearly seen by the text in which related to munasabah analysis. Then, this task approaches the problem through phenomenology view. The result appeared that religion actually allows an old or young woman who has not charm or attraction to open her khimār, niqāb and ridā’ on condition that has experienced menopause, has lost his lust, and does not intend to show jewelry, and she is in a private sphere; home","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":"1 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43177978","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-12-30DOI: 10.24014/jush.v29i2.13981
M. Muslih, Ahmad Tauhid Mafaza, Amir Sahidin
The debate over whether the teachings of the Imāmah Shī'ah Imāmiyah Ithnā 'Ashariyah, including the teachings of the Prophet Muhammad, cannot be avoided. Both SAW the need for Imamat as a substitute for the position of the prophet in managing religion and the world. However, there are fundamental differences that cannot be tolerated, according to ahl sunnah (Sunni), Imāmah is fardhu kifayah, while according to Shī'ah Imāmiyah, it is one of the principles of faith that must be believed. This Shī'ah belief also experienced a deadlock due to the polemic whether Imam al-Ḥasan al-'Ashkari had descendants or not. This deadlock was answered by them by bringing up a new concept in aqidah, called Ghaybah. Therefore, the author sees the need to critically examine this concept of ghaybah, because it is the foundation of the building of the Imamate that is believed to be. In addition to strengthening the faith of Muslims (Sunni), this study will also examine how strong the argument for the concept of ghaybah is. Through a study of the type of library research with a descriptive-critical analysis approach, it can be concluded, first, that the concept of ghaybah does not have a strong argumentative basis. Second, the figure of Imam Mahdi who they believed was only a fictitious figure. Third, the essence of Imam Mahdi's ghaybah contradicts the hadiths of the Prophet SAW and statements of the Shi'ah scholars themselves
{"title":"A Critical Study On Ghaybah Of Imam Mahdi Concept In Shi’ah Imamiyah Ithna ‘Ashariyyah","authors":"M. Muslih, Ahmad Tauhid Mafaza, Amir Sahidin","doi":"10.24014/jush.v29i2.13981","DOIUrl":"https://doi.org/10.24014/jush.v29i2.13981","url":null,"abstract":"The debate over whether the teachings of the Imāmah Shī'ah Imāmiyah Ithnā 'Ashariyah, including the teachings of the Prophet Muhammad, cannot be avoided. Both SAW the need for Imamat as a substitute for the position of the prophet in managing religion and the world. However, there are fundamental differences that cannot be tolerated, according to ahl sunnah (Sunni), Imāmah is fardhu kifayah, while according to Shī'ah Imāmiyah, it is one of the principles of faith that must be believed. This Shī'ah belief also experienced a deadlock due to the polemic whether Imam al-Ḥasan al-'Ashkari had descendants or not. This deadlock was answered by them by bringing up a new concept in aqidah, called Ghaybah. Therefore, the author sees the need to critically examine this concept of ghaybah, because it is the foundation of the building of the Imamate that is believed to be. In addition to strengthening the faith of Muslims (Sunni), this study will also examine how strong the argument for the concept of ghaybah is. Through a study of the type of library research with a descriptive-critical analysis approach, it can be concluded, first, that the concept of ghaybah does not have a strong argumentative basis. Second, the figure of Imam Mahdi who they believed was only a fictitious figure. Third, the essence of Imam Mahdi's ghaybah contradicts the hadiths of the Prophet SAW and statements of the Shi'ah scholars themselves","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48509124","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-30DOI: 10.24014/JUSH.V29I1.11931
Naili Rosa Urbah Rusydiana, H. Azami
This paper describes the gender verse that has become a hot discourse during groups that interpret religious texts as misogynistic. One of them is in QS. an-Nisa’: 34 concerning the position of men against women. The majority of classical commentators interpret this verse textually that men are more powerful than women. However, in this contemporary era, many figures reconstruct this interpretation. One of them is Amina Wadud. Through this paper, the writer tries to reconstruct the interpretation of QS. an-Nisa’: 34 with the method of Hermeneutics Tauhid Amina Wadud. As a result, first, the word “ar-rijalu qawwamuna ‘ala nisa” cannot only be interpreted as a husband and wife. This word applies to two situations that occur. The first situation is the right to take precedence over others and provide a living for women. However, if one of these conditions is nowhere, then the man is considered a failure and is not included in the qawwam meant for women. Second, the word nusyuz does not only apply to women but also men. Third, the implications of Amina Wadud’s thought in Indonesia can be measured through: the intensity of being a resource at Indonesian conferences, the spread of her work and many studies on her thoughts, either critical studies or using them as a methodological basis, and many researchers who are inspired or have the same mindset as.
{"title":"Interpretation QS. an-Nisa’: 34 Perspectives of Amina Wadud Muhsin and The Implication of Her Thinking In Indonesia","authors":"Naili Rosa Urbah Rusydiana, H. Azami","doi":"10.24014/JUSH.V29I1.11931","DOIUrl":"https://doi.org/10.24014/JUSH.V29I1.11931","url":null,"abstract":"This paper describes the gender verse that has become a hot discourse during groups that interpret religious texts as misogynistic. One of them is in QS. an-Nisa’: 34 concerning the position of men against women. The majority of classical commentators interpret this verse textually that men are more powerful than women. However, in this contemporary era, many figures reconstruct this interpretation. One of them is Amina Wadud. Through this paper, the writer tries to reconstruct the interpretation of QS. an-Nisa’: 34 with the method of Hermeneutics Tauhid Amina Wadud. As a result, first, the word “ar-rijalu qawwamuna ‘ala nisa” cannot only be interpreted as a husband and wife. This word applies to two situations that occur. The first situation is the right to take precedence over others and provide a living for women. However, if one of these conditions is nowhere, then the man is considered a failure and is not included in the qawwam meant for women. Second, the word nusyuz does not only apply to women but also men. Third, the implications of Amina Wadud’s thought in Indonesia can be measured through: the intensity of being a resource at Indonesian conferences, the spread of her work and many studies on her thoughts, either critical studies or using them as a methodological basis, and many researchers who are inspired or have the same mindset as.","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49610547","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-28DOI: 10.24014/JUSH.V29I1.11463
Habiburrahman Rizapoor, Mohammad Anwar Zafari
This research aims to find out whether all the hadiths narrated in Ṣaḥiḥ al-Bukhari are valid and correct or there are also ḍa’if and weak hadiths. In this article, the researcher has used the descriptive and content analysis method by referring to scientific articles, books of principles of hadith. Hadith annotation books and other books in which the subject has been discussed. In this article, the writer discusses the views and arguments of the scholars who claim that there are consensuses that the book of Ṣaḥiḥ al-Bukhari is the most correct book after the Qur’an and there is no ḍa’if hadith in it. Similarly, the writer discusses the views of the scholars who argue that all the hadiths of Ṣaḥiḥ al-Bukhari are not authentic and there are hadiths in Ṣaḥiḥ al-Bukhari which are not authentic and are ḍa’if. By considering the arguments of both sides, the writer concludes that Ṣaḥiḥ al-Bukhari is the most correct book after the Holy Qur’an, nevertheless, this does not mean that there are no ḍa’if hadiths in Ṣaḥiḥ al-Bukhari and there are many hadiths that are called ḍa’if by the scholars of hadith. Also, the existence of ḍa’if hadiths in the book of Ṣaḥiḥ al-Bukhari does not decrease the scientific ranking and status and level of acceptance of the book and prophetic hadith among the ummah and scholars of Hadith
本研究的目的是找出Ṣaḥiḥ布哈里所叙述的所有圣训是否都是有效和正确的，还是也有ḍa 'if and weak圣训。在本文中，研究者通过参考科学文章、圣训原理书籍，采用了描述性和内容分析法。圣训注释书和其他讨论过这个主题的书。在这篇文章中，作者讨论了学者们的观点和论点，他们认为Ṣaḥiḥ布哈里书是继古兰经之后最正确的书，其中没有ḍa 'if圣训。同样，作者讨论了学者们的观点，他们认为Ṣaḥiḥ布哈里的所有圣训都是不真实的，而Ṣaḥiḥ布哈里的圣训是不真实的，是ḍa 'if。通过考虑双方的论点，作者得出结论，Ṣaḥiḥ布哈里是继《古兰经》之后最正确的书，然而，这并不意味着Ṣaḥiḥ布哈里没有ḍa 'if的圣训，也不意味着有许多圣训被圣训学者称为ḍa 'if。此外，Ṣaḥiḥ布哈里圣训中ḍa 'if圣训的存在并没有降低这本书和先知圣训在乌玛和圣训学者中的科学地位和接受程度
{"title":"A Critical Analysis of The Existence of Da’if Hadith (Weak Hadith) in Ṣaḥiḥ al-Bukhari","authors":"Habiburrahman Rizapoor, Mohammad Anwar Zafari","doi":"10.24014/JUSH.V29I1.11463","DOIUrl":"https://doi.org/10.24014/JUSH.V29I1.11463","url":null,"abstract":"This research aims to find out whether all the hadiths narrated in Ṣaḥiḥ al-Bukhari are valid and correct or there are also ḍa’if and weak hadiths. In this article, the researcher has used the descriptive and content analysis method by referring to scientific articles, books of principles of hadith. Hadith annotation books and other books in which the subject has been discussed. In this article, the writer discusses the views and arguments of the scholars who claim that there are consensuses that the book of Ṣaḥiḥ al-Bukhari is the most correct book after the Qur’an and there is no ḍa’if hadith in it. Similarly, the writer discusses the views of the scholars who argue that all the hadiths of Ṣaḥiḥ al-Bukhari are not authentic and there are hadiths in Ṣaḥiḥ al-Bukhari which are not authentic and are ḍa’if. By considering the arguments of both sides, the writer concludes that Ṣaḥiḥ al-Bukhari is the most correct book after the Holy Qur’an, nevertheless, this does not mean that there are no ḍa’if hadiths in Ṣaḥiḥ al-Bukhari and there are many hadiths that are called ḍa’if by the scholars of hadith. Also, the existence of ḍa’if hadiths in the book of Ṣaḥiḥ al-Bukhari does not decrease the scientific ranking and status and level of acceptance of the book and prophetic hadith among the ummah and scholars of Hadith","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43272422","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-28DOI: 10.24014/JUSH.V29I1.11275
R. Effendi
Mullā Ṣadrā’s discourse in the discourse of Islamic philosophy is only limited to ontological and epistemological aspects. There has not been much further investigation into Ṣadrā’s philosophy. This causes Ṣadrā’s philosophy to dwell only in the theoreticalmetaphysical realm. If we look further, Ṣadrā’s philosophy also has a relationship with the natural sciences and the humanities. Through the concept of al-harakaḧ al-jawhariyaḧ Ṣadrā explains this. Al-Harakaḧ al-jawhariyaḧ as the embodiment of the principle of existence (aṣālaḧ al-wujūd) is not only Ṣadrā’s ontology but as Islamic original thought in solving ontological problems since ancient times. Al-Harakaḧ al-jawhariyaḧ or substance motion is an immaterial gradual motion in every existenceentity, both material and non-material existence. Each mawjūd entity is an existence that experiences motion to point to one point, namely perfection. This perfection is in an immaterial state in every hierarchical reality of existence. Every existence, both human and natural, will move towards this essential perfection. This article will reveal that alharakaḧ al-jawhariyaḧ is a motion in the context of improvement in terms of substance and accident. It is also through this concept that Ṣadrā shows his relation to the natural sciences and humanities. This relationship is in the form of proving the existence of God, the creation of nature, and the social relations of society. This research is based on library research with a descriptive analysis method and holistic approach. In the end, al-harakaḧ al-jawhariyaḧ has a broad relationship in existence and all existing entities
{"title":"Al-Harakaḧ al-Jawhariyaḧ as Perfecting of Existence and Its Relation With Natural Sciences and Humanities","authors":"R. Effendi","doi":"10.24014/JUSH.V29I1.11275","DOIUrl":"https://doi.org/10.24014/JUSH.V29I1.11275","url":null,"abstract":"Mullā Ṣadrā’s discourse in the discourse of Islamic philosophy is only limited to ontological and epistemological aspects. There has not been much further investigation into Ṣadrā’s philosophy. This causes Ṣadrā’s philosophy to dwell only in the theoreticalmetaphysical realm. If we look further, Ṣadrā’s philosophy also has a relationship with the natural sciences and the humanities. Through the concept of al-harakaḧ al-jawhariyaḧ Ṣadrā explains this. Al-Harakaḧ al-jawhariyaḧ as the embodiment of the principle of existence (aṣālaḧ al-wujūd) is not only Ṣadrā’s ontology but as Islamic original thought in solving ontological problems since ancient times. Al-Harakaḧ al-jawhariyaḧ or substance motion is an immaterial gradual motion in every existenceentity, both material and non-material existence. Each mawjūd entity is an existence that experiences motion to point to one point, namely perfection. This perfection is in an immaterial state in every hierarchical reality of existence. Every existence, both human and natural, will move towards this essential perfection. This article will reveal that alharakaḧ al-jawhariyaḧ is a motion in the context of improvement in terms of substance and accident. It is also through this concept that Ṣadrā shows his relation to the natural sciences and humanities. This relationship is in the form of proving the existence of God, the creation of nature, and the social relations of society. This research is based on library research with a descriptive analysis method and holistic approach. In the end, al-harakaḧ al-jawhariyaḧ has a broad relationship in existence and all existing entities","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49599983","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-28DOI: 10.24014/JUSH.V29I1.12383
M. Kamil, A. Syatar, M. M. Amiruddin
The main objective of this study was to investigate the ontological status of the caliphate as a sociological experimentation. The study was a library research which adopted a descriptive analytical method through reading various literatures with a philosophical historical approach. The data were obtained from a variety of credible literature and other various supporting information then presented with a strong analytical instrument based on the normative foundation and thoughts of the figures to generate a deeper elaboration of ideas. The result showed that the relationship between religion and the state was a matter of pure contact with public reason. The absence of religious sharih texts in state matters, including models and singular forms of state practice, is an indisputable reason for the profanity of the Khilafah. The state practices exemplified by the Prophet and Companions were nothing more than sociological experiments. The experiment of the Prophet and purely sociological relative is not a theological necessity. The state is in principle an institution designed to realize benefit as the highest moral principle and locus of the view of the universal will. As an alternative to the caliphate model which is outdated and impossible to revive, a democratic state is a realistic choice because it is in accordance with the development of modern life and is an effort to approach universal human values
{"title":"Caliphate; is it Theological Inevitability or Sociological Experimentation?","authors":"M. Kamil, A. Syatar, M. M. Amiruddin","doi":"10.24014/JUSH.V29I1.12383","DOIUrl":"https://doi.org/10.24014/JUSH.V29I1.12383","url":null,"abstract":"The main objective of this study was to investigate the ontological status of the caliphate as a sociological experimentation. The study was a library research which adopted a descriptive analytical method through reading various literatures with a philosophical historical approach. The data were obtained from a variety of credible literature and other various supporting information then presented with a strong analytical instrument based on the normative foundation and thoughts of the figures to generate a deeper elaboration of ideas. The result showed that the relationship between religion and the state was a matter of pure contact with public reason. The absence of religious sharih texts in state matters, including models and singular forms of state practice, is an indisputable reason for the profanity of the Khilafah. The state practices exemplified by the Prophet and Companions were nothing more than sociological experiments. The experiment of the Prophet and purely sociological relative is not a theological necessity. The state is in principle an institution designed to realize benefit as the highest moral principle and locus of the view of the universal will. As an alternative to the caliphate model which is outdated and impossible to revive, a democratic state is a realistic choice because it is in accordance with the development of modern life and is an effort to approach universal human values","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47852930","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-28DOI: 10.24014/JUSH.V29I1.10661
Ahmad Mustofa, N. Syarifah
Ibn ‘Asyur is a modern Muslim scholar, he is also a commentator and expert on jurisprudence. His well-known works of interpretation and fiqh suggestions are Tafsir al-Tahrir wa al-Tanwir and Maqâṣid al-Syari’ah al-Islamiyyah. Furthermore, this article explores the meaning of “alhurriyyah” in the context of the maqâṣid al-syari’ah from the perspective of Ibn ‘Asyur. The object in this discussion is his interpretation work entitled Tafsir al-Tahrir wa al-Tanwir, which focuses on analysis in QS. 2: 256 and QS. 18: 29. This research is motivated by the new maqâṣid al-syari’ah concept which was initiated by Ibn ‘Asyur since the vacuum of the maqâṣid concept which was previously brought by al-Syathibi. This concept of Ibn ‘Asyur is universally oriented. One of the terms in the maqâṣid al-syari’ah is “al-hurriyyah.” This research was conducted to answer questions about how the concept of maqâṣid al-syari’ah Ibn ‘Asyur is implemented in the QS. 2: 256 and QS. 18: 26. The method used in this research is descriptive analytical. After conducting theresearchit can be concluded that in the two letters that have been analyzed, the meaning of “al-hurriyyah” which is meant by Ibn ‘Asyur is a freedom to choose the religion that is believed and there is no compulsion in choosing it. Ibn ‘Asyur explained that a Muslim is allowed to help fellow humans in the social aspect and not in the aspect of religion, belief or creed
伊本·庇护是一位现代穆斯林学者，也是一位法学评论员和专家。他著名的诠释和fiqh建议作品有Tafsir al-Tahrir wa al-Tanwir和Maqâṣid al-Syari'ah al-Islamiyyah。此外，本文还探讨了“alhurriyah”在maqâ语境中的含义ṣ从伊本庇护的角度看id al-syari'ah。本次讨论的对象是他题为Tafsir al-Tahrir wa al-Tanwir的解释作品，该作品侧重于QS中的分析。2:256和QS。18:29。这项研究的动机是新的maqâṣid al-syari'ah概念是由伊本·阿舒尔从maqâ的真空开始提出的ṣ本我的概念，以前是由Syathibi提出的。伊本庇护的概念具有普遍性。maqâ中的一个术语ṣid al-syari'ah是“al-hurriyah”。这项研究旨在回答有关maqâṣid al-syari'ah Ibn'庇护在QS中实施。2:256和QS。18:26。本研究采用描述性分析方法。在进行研究后，可以得出结论，在所分析的两个字母中，伊本庇护所指的“al-hurriyah”的含义是选择所信仰的宗教的自由，并且在选择宗教时没有强迫性。伊本庇护解释说，穆斯林被允许在社会方面而不是在宗教、信仰或信条方面帮助其他人
{"title":"The Meaning of al-Hurriyyah in QS. al-Baqarah [2]: 256 and QS. al-Kahfi [18]: 29: A Maqâṣid Approach of Ibn ‘Asyur","authors":"Ahmad Mustofa, N. Syarifah","doi":"10.24014/JUSH.V29I1.10661","DOIUrl":"https://doi.org/10.24014/JUSH.V29I1.10661","url":null,"abstract":"Ibn ‘Asyur is a modern Muslim scholar, he is also a commentator and expert on jurisprudence. His well-known works of interpretation and fiqh suggestions are Tafsir al-Tahrir wa al-Tanwir and Maqâṣid al-Syari’ah al-Islamiyyah. Furthermore, this article explores the meaning of “alhurriyyah” in the context of the maqâṣid al-syari’ah from the perspective of Ibn ‘Asyur. The object in this discussion is his interpretation work entitled Tafsir al-Tahrir wa al-Tanwir, which focuses on analysis in QS. 2: 256 and QS. 18: 29. This research is motivated by the new maqâṣid al-syari’ah concept which was initiated by Ibn ‘Asyur since the vacuum of the maqâṣid concept which was previously brought by al-Syathibi. This concept of Ibn ‘Asyur is universally oriented. One of the terms in the maqâṣid al-syari’ah is “al-hurriyyah.” This research was conducted to answer questions about how the concept of maqâṣid al-syari’ah Ibn ‘Asyur is implemented in the QS. 2: 256 and QS. 18: 26. The method used in this research is descriptive analytical. After conducting theresearchit can be concluded that in the two letters that have been analyzed, the meaning of “al-hurriyyah” which is meant by Ibn ‘Asyur is a freedom to choose the religion that is believed and there is no compulsion in choosing it. Ibn ‘Asyur explained that a Muslim is allowed to help fellow humans in the social aspect and not in the aspect of religion, belief or creed","PeriodicalId":17770,"journal":{"name":"Jurnal Ushuluddin","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2021-06-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45957458","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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