Claim Missing Document
Check
Articles

Found 2 Documents
Search

HERMENEUTIKA: ARAH BARU INTERPRETASI HADIS (Studi Analisis Pemikiran Yusuf al-Qardhawi dalam Fatwa-fatwanya) Farah Nuril Izza
KOMUNIKA: Jurnal Dakwah dan Komunikasi Vol 8 No 2 (2014)
Publisher : Fakultas Dakwah UIN Prof. K.H. Saifuddin Zuhri

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1095.468 KB) | DOI: 10.24090/komunika.v8i2.756

Abstract

The hermeneutics issues as an alternative interpreting method is a new concern in Islamic World; however its application has existed since long time ago. Generally, Hermeneutics in the religious context especially in Al Qur’an and Al Hadits has a specific purpose to find out the original meaning from a text by using it in the socio-historical context. Yusuf Qardhawi as one of contemporary scholars takes “in between” position in comprehending Hadits or Sunnah. He applies basic principles, characteristics, and essential rules to study it appropriately. He also is considered as a representative from the reformers who contribute their thoughts for Islamic development in order that the religious texts can be more harmonious along with time development but they don’t lose their authenticity. Qardhawi’s methodology of hermeneutics thought in Hadits always connects between norma tive texts as the law source and their historicity in the socio-historical context in the local muslim community. He sets out his ideas and purposes from the texts of hadits themselves and the tools and applications are adapted with the sociohistorical context of local community.
GENDER DAN TRADISI TRANSMISI HADIS (MENELUSURI PERIWAYAT PEREMPUAN DALAM SAHIH AL-BUKHARI) Farah Nuril Izza
Yinyang: Jurnal Studi Islam Gender dan Anak Vol 9 No 2 (2014)
Publisher : Pusat Studi Gender dan Anak (PSGA) IAIN Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (979.982 KB)

Abstract

Abstrak: Dalam sejarah transmisi hadis, para periwayat hadis cenderung didominasi oleh periwayat laki-laki. Sekalipun ada beberapa periwayat perempuan, tetapi jumlah tersebut tidak signifikan jika dibanding dengan jumlah periwayat laki-laki. Apakah perempuan dianggap tidak memiliki kemampuan (terpercaya) untuk melakukan transmisi hadis, ataukah ada hubungan antara perempuan dengan kriteria keadilan dan kedhabitan periwayat? Inilah pertanyaan-pertanyaan yang akan dijawab oleh artikel ini. Melalui penelusuran terhadap para periwayat hadis perempuan yang ada dalam Kitab Sahih al-Bukhari -sebuah kitab hadis yang memiliki kedudukan tertinggi dibanding kitab-kitab hadis lainnya- ditemukan jawaban bahwa periwayat perempuan memiliki kemampuan dan kedudukan yang sama dengan periwayat laki-laki. Dalam Sahih al-Bukhari, tidak ada kriteria kelelakian (z|uku>rah) untuk menentukan sahih/tidaknya seseorang melakukan transmisi hadis. Kriteria yang dirumuskan adalah liqa>’ (pertemuan antara periwayat dengan yang diriwayati) dan mu’a>s}a>rah (sezaman antara periwayat dengan yang diriwayati). Dengan demikian, sedikitnya jumlah perempuan sebagai periwayat hadis, bukan karena jenis kelaminnya, tetapi karena setting sosial budaya saat itu yang menyebabkan keterbatasan mereka untuk berkiprah secara massif dalam aktivitas transmisi hadis. Abstract: In the history of the transmission of hadits, the narrators of hadits tend to be dominated by men. Although there are several womennarrators, but the number was not significant when compared with the number of male narrators. Whether women are considered not to have the ability (reliable) for the transmission of hadits, or is there a relationship between women with criteria of justice and the weak narrators? These are the questions that will be answered by this article. Through the search for the woman haditsnarratorsin the Book of Sahih al-Bukhari, a book that has top notch compared to the other hadits Books narrators, it is found answers that women have the equal ability and level with the male narrators. In Sahih al-Bukhari, no criteria for maleness (z|uku>rah) to determine the valid/absence of a person to transmit hadits. The criteria are formulated as Liqa>' (a meeting between the narrator/transmitters with the listener) and mu'a>s}a>rah (contemporaries between the transmitters with the listener). Thus, the small number of women as narrators/transmitters of hadits isnot because of the gender, but because of the socio-cultural setting that causes their limitations to take part massively in the hadits transmission activity. Kata Kunci: Gender, Periwayat Perempuan, dan Transmisi Hadis.