Mutawatir : Jurnal Keilmuan Tafsir Hadith
The Mutawatir: Jurnal Keilmuan Tafsir Hadith is published twice a year by the Department of Al-Quran and Hadith, Faculty of Ushuluddin and Philosophy, Sunan Ampel State Islamic University (UIN) Surabaya Indonesia. The journal aims at publishing an original academic research on the main topic of the Quran and Hadith studies. The subject covers all related issues on the Quran and Hadith such as the classical inquiry of the Quran, tafsir and Hadith, methodological examination of the classical and contemporary scholars to the Quran and Hadith, contemporary approaches to the Quran and Hadith, the oriental studies of the Quran and Hadith, the living phenomena which is so called as living Quran and Hadith, and all related issues to the interdisciplinary studies of the Quran and Hadith.
Articles
200 Documents
<![CDATA[Jender dalam Kisah-kisah al-Qur’an ]]>
<![CDATA[Abdul Jalil]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 1 No. 1 (2011): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2011.1.1.1-15
<![CDATA[It considers equality issues between men and women’s rights in some of the advanced societies of the most important issues of critical importance to the achievement of social justice among individuals, and here appeared aware of gender or gender convention to discuss those issues. Muslims as a community religious and social limitations and organized his own and different from country to country, but they inevitably come back in a lot of things and issues to the Koran as a book in which the divine guidance and the interests of all individuals. This research related to women’s and men’s rights issues and the relationship between them from the Koran perspective, where the Koran is a difference between use of words and words by context, use of the word male and female in the context of creation and differentiation diversity in human formation, while the use of the word of men and women when he was the context of the social and cultural role, Quran stories and also different style for the Torah, where it enters the principles and values and social sermons through his narrative and his words and talks in story mode]]>
<![CDATA[Pemetaan Karya Tafsir di Arab Saudi ]]>
<![CDATA[Riri Fitria]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 1 No. 2 (2011): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2011.1.2.123-141
<![CDATA[This paper will not discuss about the development of the county in economic, political and other, but specialize discussion n interpretation development and their interpreter. As for the interpreter to be targeted, for a more comprehensive description, the author here does not follow the rules of previous papers, this is only by focusing to the original Arabian’s interpreter, but also in al-mufassirûn al-wâfidûn, which in not a Arabian, but they wrote an interpretation on the state. At the end of the paper, the author conclude tat work of interpretation in the country of Saudi of Arabia in general using the al-tahlîlî with fiqhî style and i‘tiqadî. In term of methodology, in the county of Saudi Arabia patterned in wahabism an it is no so let the flexibility ration other than in accordance with what has been laid down by generation of salaf al-sâlih so that the interpretation in Saudi Arabia tend let behind than Egypt which more let the use of ratios.]]>
<![CDATA[Konsep Hadis Mukhtalif di Kalangan Ahli Fikih dan Ahli Hadis ]]>
<![CDATA[Atho'illah Umar]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 2 No. 2 (2012): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2012.2.2.274-293
<![CDATA[The scholars of hadith that every second sacrifice to serve their Sunnah is like the rain that never stopped watering the earth, like trees that never stop giving fruit. Anyone who wants to learn to understand the hadith with a good understanding, it should never leave them. It is ironic if we as students hadith the end is not yet in need of them, does not depend on them but rather learn hadith from thinkers who incidentally never glorify Sunnah especially koran. Among the Sunnah which is quite difficult to understand the Sunnah that among each other mentioned hadith contradict each other or mukhtalif. For the layman who does not have a strong faith would have negative thinking and may throw accusations to the Sunnah of the Prophet Muh}ammad as a speaker. Therefore, the scholars of hadith not remain silent in the face of many traditions who come to our mukhtalif. Scholars of hadith and then formulate the rules that are perfect to understand the h}adîth mukhtalif]]>
<![CDATA[Makna Dalâl dalam al-Qur’an Perspektif Teori Dilâlat al-Alfâz ]]>
<![CDATA[Ahmad Fawaid]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 3 No. 2 (2013): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2013.3.2.167-189
<![CDATA[The interpretation methodology of Koran always has significant development. No death of interpretation, because the interpretation methodology will develop agree with throb of people civilization and language development. A matter of fact, Koran is a guidance book for man with Arabic language. For example, dalâl. Although concept of dalâl was exist at Muhammed period, but there are many distortion and wrong conclution after Muhammed, and lost of essential meaning of dalâl. Some people or some community said that dalâl is used to tought that considered wrong or deviate on right way, in other opinion they said that dalâl just for unbeliever, polytheist, immoral in law, and the others. The difference opinion is none other than different interpretation method to word of dalâl. Because of that, the writer interested to analyze dalâl with semantic method. Because the writer is conviced about semantic will give some enticement concept of dalâl.]]>
<![CDATA[Hadis Khilâfah dan Relasinya terhadap Kontestasi Politik Hizbut Tahrir Indonesia (HTI) Pasca-Perpu Nomor 2 Tahun 2017 ]]>
<![CDATA[Muhammad Rikza Muqtada]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 8 No. 1 (2018): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2018.8.1.1-21
<![CDATA[After the dissolution of Hizbut Tahrir Indonesia (HTI) by the Ministry of Law and Human Rights, sympathizers of HTI tried to appeal in various ways. One of them is to build the opinions through the dakwah media of HTI about the authenticity of al-Khilâfah al-Islâmîyah sources in the religious narratives. This propaganda means that the political system fought for by HTI is a part of the Islamic Shari‘a which have to be defended, rejecting it means kufr. However, the legality of khilâfah’s source is problematic. The Qur’an does not mention it, while the hadith that mentions the khilâfah is more problematic. The hadith of khilâfah only narrated by Ah}mad b. H{anbal on his book. This ?adîth arises due to the attitude of ?abîb b. Salîm who looked for face in front of ‘Umar b. Abd al-‘Azîz as the khalifah claimed by ‘alâ minhâj al-nubuwwah. The triumph at that time was dreamed by HTI to be re-realized. To realize that vision, HTI interprets the religious texts to the political platform that means has mixed religious functions and political functions become one.]]>
<![CDATA[Metode Penafsiran Ibn Kathîr dalam Tafsîr al-Qur’ân al-'Azim ]]>
<![CDATA[Thohir Aruf]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 1 No. 1 (2011): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2011.1.1.16-30
<![CDATA[When the Koran was revealed, the Prophet Muhammad serves as mubayyin, explained to his companions about the meaning and content of the verses of the Koran, particularly concerning the verses that are not understood or vague meaning. After the Prophet’s death, the friends do ijtihâd in understanding the verses of the Koran to address new issues that arise, especially those who have the ability like ‘Alî b. Abî Tâlib, Ibn ‘Abbâs, Ubay b. Ka‘b and Ibn Mas‘ûd. it is understood that the Tafsîr Ibn Kathîr is one interpretation, which, when viewed in terms of its interpretation is the interpretation of analytical methods decompose (tahlîlî). Meanwhile, when the terms of the sources of interpretation, it is a bi al-ma’thûr interpretation. But unlike other interpretations, in this interpretation the author has made criticism of the assessment of transmitters of hadith or athar friends, and have downloaded the Legal Affairs Committee (reinforce) opinion one of several different opinions, so this interpretation when viewed from a history that is mentioned more accounted]]>
<![CDATA[Metode Penafsiran al-Zuhaylî dalam al-Tafsîr al-Munîr ]]>
<![CDATA[Ainol Ainol]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 1 No. 2 (2011): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2011.1.2.142-154
<![CDATA[The first and the foremost authority interprets the Koran is the Prophet Muhammad because he was receiving a direct Koran. After the Prophet, the authority was followed by his companions, tâbi‘în, and mufassir afterward. Interpretations performed above the companions known as tafsîr bi al-ma’thur. This commentary underlies the discussion and its source in history. This method became known as a method of interpretation of the Koran is called the method of history. In addition, the method used at that time was the tafsîr bi al-ra’y underlying source on reasoning and ijtihâd. One contemporary commentator who try to combine the two sources of the interpretation is Wahbah al-Zuhaylî. The interpretation of the content approached the Koran, from a classic interpretation that many make al-ma’thur as the source and from the angle of the many modern and contemporary make ra’y as the source]]>
<![CDATA[Krisis Lingkungan Hidup dalam Perspektif al-Qur’an ]]>
<![CDATA[Achmad Cholil Zuhdi]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 2 No. 2 (2012): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2012.2.2.140-162
<![CDATA[The environmental crisis is a picture of a spiritual crisis that had plagued most of humanity due to the human deification to absolutize humanism above nature. Consequently, there was exploitation of nature in the name of human rights priorities. It needs immediate rescue through the vision of traditional Islam, which has perspectives of effective environmental protection and basic. Without the introduction and implementation of traditional Islamic teachings, it would lead to the long environmental crisis. And this paper try to explore the anxiety and conceptualization of Koran to resolve the environmental crisis, based on the traditional Islamic values derived from the verses of the Koran]]>
<![CDATA[Problematika Tafsîr bi al-Ra’y dalam Lintas Mazhab dan Generasi ]]>
<![CDATA[Danial Achmad]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 3 No. 2 (2013): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2013.3.2.190-219
<![CDATA[Attempts to interpret the Koran according to God’s will done many Muslim scholars in order to make the Koran as a guide to life. Diverse products that leave the interpretation of the rationale, methods and background exegetes in different ranges of time and place are emerging in all generations. The diversity of interpretations of this product is reasonable conditions on the way the dynamics of history. Al-Tabarî, ‘Abduh, al-Zamakhsharî, and al-Tabâtabâ’î is most commentators who have given a big hand in developing the methodology of interpretation and unravel the meanings contained in the Koran. Similarly, the Shahrûr, although it only partially interpret the Koran as interpreted thematic (mawdû‘î). Therefore, an important step to be taken is the objectivity of studies related ittijâh, manhaj, and results interpretation to then be selected and distinctions, in order to know whether that interest is already making an interpretation of the purpose of an examination rulings or rulings which is allowed, such as ijtihâd of the Prophet, his companions, tâbi‘în, or imams schools.]]>
<![CDATA[Penafsiran Quraish Shihab tentang al-Fath dalam QS. al-Nashr ]]>
<![CDATA[Ade Budiman]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 1 No. 1 (2011): JUNI ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2011.1.1.31-46
<![CDATA[Every interpretation is a product of a mufassir, so that different interpreters, it will be have different products. This is going to try to be revealed in this article. However, this interpretation will be discussed is the interpretation of one of the characters Indonesian interpreter, M. Quraish Shihab. We explain it by review this monumental work, Tafsir al-Misbah. Differences in interpretation that will be shown taking sample of the word al-Fath in the surah al-Nasr. This paper concludes that the meaning of al-Fath in the Tafsir al-Mishbah is opening everything covered, either in the form of material and spiritual. Thus, al-Fath covers two things; the first, something that can be reached with a biological eye (and other senses), such as; open the door and close it. Secondly, something which can be reached with the eyes psychological, such as; opening distress and eliminate misery.]]>
