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All Journal Jurnal KALAM Holistic Al-Hadis : Jurnal Studi Hadis, Keindonesiaan, dan Integrasi Keilmuan
Masrukhin Muhsin
UIN Sultan Maulana Hasanuddin Banten
Religion Humanities Education Social Sciences Other

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Mustofa Azami’s Criticism of Joseph Schacht’s Thoughts on Hadits Ahmad Isnaeni; Moh. Mukri; Masrukhin Muhsin; Is Susanto
KALAM Vol 15, No 1 (2021)
Publisher : Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (344.279 KB) | DOI: 10.24042/klm.v15i1.8680

Abstract

Joseph Shacht a theory developer of the origin of hadits developed by Goldziher. The study of sanad has become a central topic that has received more attention. Some of the theories developed by Schacht lead to doubts about the authenticity of the hadits sanad. Sanad is only made by people who lived later and then leaned on to an authoritative figure to seek its legality. The results of this scientific work received criticism from Azami by bringing other evidence to rely on. The claim to the correctness of Schacht's theory is then considered not objective in terms of scientific truth standards. Some of the problems above are the focus of the study in this study, based on critical analysis methods and historical approaches. The result of the research is that the Sunnah is an expression, habit and way of life even though at that time the habits agreed by the community then relied on the Prophet. The more complete the series of sanads, as an indication, the further away from the Prophet's life. Sanad as a basis for dating a hadits. Even the appearance of sanad was earlier than the hadits editorial. Schacht based the development of the hadits sanad study through the theory of back projection and common link. Azami's criticism of Schacht's theory is as a baseless scientific lie. These theories stand on some of Schacht's misunderstanding of the theory and terms formulated by hadits scholars. Schacht's theory of the Sunnah also contradicts the historical realities prevailing in the early Islamic world.
Memahami Hadis Nabi dalam Konteks Kekinian: Studi Living-Hadis Masrukhin Muhsin
Holistic al-Hadis Vol 1 No 1 (2015): January - June 2015
Publisher : Jurusan Ilmu Hadis Fakultas Ushuluddin, Dakwah dan Adab UIN Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/holistic.v1i1.880

Abstract

Living-hadis is the comprehension of hadis under the level of practice. Based on this, the shift of what Fazlur Rahman initiates does not differ all the way around from the study of living-hadis. Such comprehensions reflected in the level of practise, however, in some cases do not correspond with how others understand the hadis in question, but more reflect the contexts of different societies, which is to say, the cotextual comprehension. Any textual and contextual comprehension of hadis which is reflected in the level of practice within any society can be regarded to as living-hadis.
METODE BUKHARI DALAM AL-JAMI’ AL-SHAHIH: Tela’ah atas Tashhih dan Tadh’if menurut Bukhari MASRUKHIN MUHSIN
Holistic al-Hadis Vol 2 No 2 (2016): Juli - Desember 2016
Publisher : Jurusan Ilmu Hadis Fakultas Ushuluddin, Dakwah dan Adab UIN Sultan Maulana Hasanuddin Banten

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.32678/holistic.v2i2.953

Abstract

Bukhari adalah satu-satunya ahli hadits yang sangat hati-hati dalam menerima hadits, karena ia dikenal sangat teliti dan ketat dalam menverikasi hadits (al-Tashih wa al-Tadh’if). Baginya tidak cukup dikatakan sebuah hadits itu shahih jika tidak menjumpai langsung (al-Liqa’) dengan sumber asalnya (rawi atau gurunya). Metode yang dikembangkan Bukhari demikian menjadikan karya tulisnya al-Jami’ al-Shahih ditempatkan pada peringkat pertama dari kitab-kitab hadits lainnya. Metode yang dikembangkan Imam Bukhari dapat dilihat dari dua sisi: Pertama, dilihat dari penamaan kitabnya al-Jami’ al-Shahih, dan Kedua, langkah-langkah Bukhari dalam melakukan kajian dan penelitian (al-Istiqra) terhadap hadits. Bukhari hanya mengambil para perawi tingkatan pertama dari lima tingkatan murid al-Zuhri untuk diambil haditsnya. Dengan demikian baik syarat (syuruth al-Shihhah) hadits maupun tingkatan perawinya Bukhari tampaknya selalu mengambil kriteria yang tertinggi.
Co-Authors Ahmad Isnaeni Is Susanto Moh. Mukri