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.
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<![CDATA[Qital Dalam Alquran dan Hadis: Tinjauan Historis dan Praksis ]]>
<![CDATA[Mohamad Nuryansah]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 8 No. 2 (2018): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2018.8.2.191-213
<![CDATA[This paper aims at responding a critical accusation of qital concept in the Qur’an and hadith and providing analyses by using historical and practical approach. It can be argued, then, that the purposes of qital can be explained correctly as directed by both sources. At the very practical of interpretative approach, this study employs the historical, eidetic, and practical criticism. The research argues that qital or war can be applied with some criterias and ethics based on the Qur’an and hadith instruction. These criteria are (1) The nature of qital should be directed into God (fi sabiillah); (2) The qital should be first caused by the war of the enemy, (3) The qital is not permitted in the sacred worship places, (4) It aims to relieve the slander, (5) It is not allowed to sacrifice of other Muslims. The ethics of qital are: (1) It is not permitted to overreach, (2) Moslems must end the war if the enemy are surrender, (3) it is obliged to do based on the regulations and the aggrement, (4) it is not permitted to destroy.]]>
<![CDATA[Qital Dalam Alquran dan Hadis: Tinjauan Historis dan Praksis ]]>
<![CDATA[Mohamad Nuryansah]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 8 No. 2 (2018): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2018.8.2.191-213
<![CDATA[This paper aims at responding a critical accusation of qital concept in the Qur’an and hadith and providing analyses by using historical and practical approach. It can be argued, then, that the purposes of qital can be explained correctly as directed by both sources. At the very practical of interpretative approach, this study employs the historical, eidetic, and practical criticism. The research argues that qital or war can be applied with some criterias and ethics based on the Qur’an and hadith instruction. These criteria are (1) The nature of qital should be directed into God (fi sabiillah); (2) The qital should be first caused by the war of the enemy, (3) The qital is not permitted in the sacred worship places, (4) It aims to relieve the slander, (5) It is not allowed to sacrifice of other Muslims. The ethics of qital are: (1) It is not permitted to overreach, (2) Moslems must end the war if the enemy are surrender, (3) it is obliged to do based on the regulations and the aggrement, (4) it is not permitted to destroy.]]>
<![CDATA[Metafora Maknawi dan Universalitas Bahasa Alquran: Studi Linguistik Bahasa Arab ]]>
<![CDATA[Harun Al-Rasyid]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 8 No. 2 (2018): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2018.8.2.214-234
<![CDATA[Among the features of the miracles of the Qur’an is on its perfection of language and meaning that includes in the study of linguistics (al-durus min jihhat al-lughah). The linguistics can be seen, for example, from the aspect of style, the broad meaning of words and sentences that have meanings beyond their literal significance. One of the literary styles of the Qur’an that often used is the metaphors (isti‘arah) which is an integral part of the study of al-majaz al-lughawi. Many scholars argue that this metaphorical aspect of the Qur’an closely related to the function of beautifying word structure. On the other hand, this article aims to show that the metaphorical aspect of the Qur’an has several strategic functions, including to build and expand an idea that was previously unthinkable and to broaden the idea of a living order comprehensively. By discussing linguistic studies from the aspect of majazi (metaphor) and the elaboration of the meaning of the word (al-taghayyur al-dala’il) in the Qur’an, this article, therefore, confirms the universality and flexibility of the Qur’anic language.]]>
<![CDATA[Kontribusi Kiai Shaleh Darat dalam Penulisan Tafsir di Indonesia ]]>
<![CDATA[Istianah Istianah]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 8 No. 2 (2018): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2018.8.2.235-253
<![CDATA[This article discusses the contribution of Kiai Shaleh Darat, a prominent Muslim scholar as well as a noticeable warrior against Western invaders, in writing Qur’anic commentaries in Indonesia. His Qur’anic commentary entitled Fayd al-Rahman fi Tarjamat Tafsir Kalam Malik al-Dayyan, written in Javanese-Arabic (pegon), is not only considered as a representation of Javanese identity, but also as a means of resistance against Dutch colonialism. Through interpretation, he is not only giving an understanding of the Qur’an, but also managing a resistance through the Qur’anic exegesis. That is because at that time the Dutch government forbade the translation of the Qur’an. This interpretation is written using the method of tahlili (explanation) with Sufis nuance which becomes the spirit in each word of his interpretation. Shaleh Darat was greatly influenced by Sufism figures such as Imam al-Ghazali through his Ihya’ ‘Ulum al-Din and Ibn ‘Ata’illah through his Hikam. Thi article eventually argues that Fayd al-Rahman has, at least, three contributive manifestations in the discourse of Indonesia Qur’anic interpretation: the Qur’anic sufism, cultural resistance, and community development in instilling the values of goodness.]]>
<![CDATA[The Motive Of Wearing A Face Veil In The Early Islam: Two Narratives Of Prophetic Traditions ]]>
<![CDATA[Hasbi M.]]>;
<![CDATA[Hasbullah Hasbullah]]>;
<![CDATA[Jamaluddin Jamaluddin]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 8 No. 2 (2018): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2018.8.2.254-274
<![CDATA[This article discusses the motives for wearing a face veil in early Islam. With the lens of prophetic historical reflection, it focuses on two narratives of the hadith on veil: the Arab women who sold in the market of Bani Qaynuqa‘ and ‘Aishah on hadith al-ifk. This article argues that the motives of covering their faces has close related to the situation and conditions occurred at the time. Historically, the two stories explained that wearing a face veil as a protection of dignity and self-esteem from an uncomfortable milieu. Sociologically, the face veil was cultural habits in guarding women from any social disorders and negative treatment. While psychologically, wearing a face veil symbolized the purity of an honor and the high value of personality embedded in the dignity of women so as not to invite a slander.]]>
<![CDATA[Konsep Sunnah dalam Perspektif Ahmad Amin ]]>
<![CDATA[Atho’illah Umar]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 8 No. 2 (2018): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2018.8.2.275-297
<![CDATA[The earliest discourse on hadith revolves around the attempts to record in a written material, which in several accounts of Prophetic traditions are banned to write. This issue further becomes the center of the problem on the authority and authenticity of the hadiths where many scholars have paid attention to its discussion. This article was an attempt to reconceptualize a theory of hadith criticism initiated by Ahmad Amin. Through his book Fajr al-Islam, Amin, among others, questioned the originality of the hadith after the death of the Prophet. He recounted the concept of sunnah by questioning its authenticity after the death of the Prophet. This article also presents a theoretical criticism to some extend gives some responses to those who contend the concept of ‘adalat al-sahabah, a concept whose existence has been agreed upon as a measure of h}adi>th measurement by scholars of muhaddithin.]]>
<![CDATA[Kekalahan Keberagaman Di Ruang Publik Atas Fatwa Sesat MUI: Pendekatan Semantik Terhadap Term Dalal Dalam Alquran ]]>
<![CDATA[Moh. Yardho]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 8 No. 2 (2018): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2018.8.2.298-316
<![CDATA[Secara konsitusional, Indonesia menjamin hak kebebasan beragama seluruh warga negaranya. Namun pada dataran realitas, aturan tersebut berbenturan dengan fakta bahwa aksi vandalisme terhadap kelompok keagamaan tertentu, terutama dalam lingkup agama atau aliran minoritas, masih kerap menjadi fenomena. Perilaku kekerasan terjadi antara lain karena terdapat satu kelompok yang memiliki acuan dasar tentang apa dan bagaimana seharusnya beragama dijalankan dalam ruang publik. Dengan kata lain, narasi-narasi eksklusif masih menjadi acuan kelompok tertentu. Dalam hal ini, MUI merumuskan 10 kriteria aliran sesat, yang pada satu sisi dapat menjadi rumusan tentang batasan beragama secara “benar”, namun pada sisi lain menyimpan ide eksklusif. Berlatar fenomena tersebut, penelitian ini bertujuan untuk mengungkap pandangan Alquran tentang isu kebebasan beragama, melalui pendekatan semantik terhadap term dalal. Lebih lanjut, wacana Alquran tersebut akan disintesakan dengan diskursus negara bangsa dan social capital. Pada gilirannya kedua sintesa tersebut menghadirkan simpulan bahwa kebebasan beragama menemukan referensial Alquran dan relevan dalam ruang publik Indonesia.]]>
<![CDATA[Kritik Hadis Prespektif Akram Diya' al-Umari ]]>
<![CDATA[Muhammad Badruz Zaman]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 8 No. 2 (2018): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2018.8.2.317-345
<![CDATA[In the study of hadith criticism, there are two aspects that cannot be favored one of them. They are the criticism of sanad and the criticism of matan. Both of them have several validity criterias, they are the continuity of sanad, the narrators are reliable (‘ādil) and retentive (dābit), and free from the absurdity (shādh) and defect (‘illah). Many Muslim Scholars have formulated methods of hadith criticism. One of them Akram Diyā’ al-‘Umarī. Academically, this article examines Akram Diyā’ al-‘Umarī’s thoughts on the hadith criticism. He is a professor in the field on Islamic history and modern science. The background of Islamic historian adds to the options in the study of hadith criticism. He is a productive contemporary scholars. Many of his works were used as references by hadith researchers. One of his works that become masterpiece is Manhaj al-Naqd ‘ind al-Muhaddithin Muqaranan bi al-Manhaj al-Naqdi al-Gharbi (the Method of hadith criticism according to h}adith Scholars compared with Western criticism methods).]]>
<![CDATA[Tuhan dalam Buku Basic Concept of the Qur'an Karya Abul Kalam Azad ]]>
<![CDATA[Dakhirotul Ilmiyah]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 8 No. 2 (2018): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2018.8.2.346-357
<![CDATA[This paper examines the concept of God according to Abul Kalam Azad as it is expressed textually in his book Basic Concept of the Quran. It further elaborates on how does Abul Kalam Azad understands the concept of Divinity and how does he construct it as a basic value of human life. He argues that the One was the very first of human belief in God. It was later that the initial belief in God took a retrogressive turn, where the common people attempt to bodying the Almighty Being into some attributes for the sake of analogy of their own qualities. This idea suggests that Azad was of the scholars who hold that the archeology of human belief in the divinity of God is originated from the belief in the One. Azad has also argued that both verses of QS. 10: 19 and QS. 2: 213, which literally refers to “one single community”, alluded to refer as “one religion”, which means “One God.” This type of language game played by Azad has significantly contributed to favor his idea on monotheism and the Oneness of God. Keywords: Abul Kalam Azad, Theology, God, Monotheism.]]>
