Syamsul Wathani, Syamsul
UIN Sunan Kalijaga Yogyakarta

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Journal : Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat

HUMANITAS YURISPRUDENSI AYAT WARIS Wathani, Syamsul
Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat Vol 15 No 1 (2019): Januari - Juni 2019
Publisher : Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri (IAIN) Palu, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (644 KB) | DOI: 10.24239/rsy.v15i1.418

Abstract

This article focuses on reinterpreting inherited verses using Ahmad an-Na'im's reading pattern. Interpretative-explorative analysis. This analysis produces several conclusions: (a) Reading for reality is an alternative view to revive the Qur'an so that it has a paradigm in looking at reality. (b). In the analysis of the inheritance verse (Surah An-Nisa 'verse 11), reading of reality, the acceptance of the inheritance doubled from the portion received by women, shows the superiority of men over women, because of some illat. Whereas in the reading for reality analysis, the Al-Qur'an presents new regulations on inheritance. This regulation can be used in giving birth to the Qur'an fiqh concerning inheritance in the present context.
MELAWAN TEORI OTENTISITAS HADITS Wathani, Syamsul
Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat Vol 15 No 2 (2019): Juli - Desember 2019
Publisher : Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri (IAIN) Palu, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (448.9 KB) | DOI: 10.24239/rsy.v15i2.485

Abstract

In the scientific tradition, the study of Islam in the orientalisme is not stagnant, but has experienced development. This article focuses on the arguments of Nabia Abbot's argument and theory in refuting Goldziher's theory of the study of hadith. The author calls it a counter discourse. At least this article found three outlines of Nabia Abbot's rebuttal to Goldziher: (a) the theory of authenticity, Goldziher said the hadith was not an authentic report but a form of doctrinal reflection during the first two centuries after the prophet Muhammad. Abbot denies he views this view as wrong because it ignores historical evidence. For Abbot the hadith had appeared early in the century, as evidenced by the oral hadith of Muawwiyah (d. 60/680), Marwan (d. 65/684) and Abd Malik bin Marwan (d. 86/705). (b) Isnad's theory. Goldziher mentioned that the growth of the hadith in the third century Hijriyah was due to the history of history and the fabrication of the hadith. Nabia Abbott has argued with the argument that the number of hadiths is due to the growth of the hadith path in the geometric progression, not forgery. (c) Hadith Writing Theory, Goldziher said that the early hadith did not have a written reference, only oral, so the hadith in the form of thoughts could not be verified. Abbot denied, he said, that the beginning had been carried out in the narration and the modification of the hadith. Besides there are a number of books of hadith as in the text of Hammâm b. Munabbih (40-131 / 132 H).
HUMANITAS YURISPRUDENSI AYAT WARIS: Membaca Konsep Alquran Mengenai Warisan ‘ala Ahmad an-Na’im Wathani, Syamsul
Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat Vol. 15 No. 1 (2019): Januari - Juni 2019
Publisher : Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri (IAIN) Palu, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24239/rsy.v15i1.418

Abstract

This article focuses on reinterpreting inherited verses using Ahmad an-Na'im's reading pattern. Interpretative-explorative analysis. This analysis produces several conclusions: (a) Reading for reality is an alternative view to revive the Qur'an so that it has a paradigm in looking at reality. (b). In the analysis of the inheritance verse (Surah An-Nisa 'verse 11), reading of reality, the acceptance of the inheritance doubled from the portion received by women, shows the superiority of men over women, because of some illat. Whereas in the reading for reality analysis, the Al-Qur'an presents new regulations on inheritance. This regulation can be used in giving birth to the Qur'an fiqh concerning inheritance in the present context.
MELAWAN TEORI OTENTISITAS HADITS: (Counter Discourse Nabia Abbot Terhadap Teori Ignaz Goldziher) Wathani, Syamsul
Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat Vol. 15 No. 2 (2019): Juli - Desember 2019
Publisher : Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri (IAIN) Palu, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24239/rsy.v15i2.485

Abstract

In the scientific tradition, the study of Islam in the orientalisme is not stagnant, but has experienced development. This article focuses on the arguments of Nabia Abbot's argument and theory in refuting Goldziher's theory of the study of hadith. The author calls it a counter discourse. At least this article found three outlines of Nabia Abbot's rebuttal to Goldziher: (a) the theory of authenticity, Goldziher said the hadith was not an authentic report but a form of doctrinal reflection during the first two centuries after the prophet Muhammad. Abbot denies he views this view as wrong because it ignores historical evidence. For Abbot the hadith had appeared early in the century, as evidenced by the oral hadith of Muawwiyah (d. 60/680), Marwan (d. 65/684) and Abd Malik bin Marwan (d. 86/705). (b) Isnad's theory. Goldziher mentioned that the growth of the hadith in the third century Hijriyah was due to the history of history and the fabrication of the hadith. Nabia Abbott has argued with the argument that the number of hadiths is due to the growth of the hadith path in the geometric progression, not forgery. (c) Hadith Writing Theory, Goldziher said that the early hadith did not have a written reference, only oral, so the hadith in the form of thoughts could not be verified. Abbot denied, he said, that the beginning had been carried out in the narration and the modification of the hadith. Besides there are a number of books of hadith as in the text of Hammâm b. Munabbih (40-131 / 132 H).
Maqamat Sufi dan Tafsir Alquran: (Kajian Tafsir Sufi Imam Al-Qusyairi dengan Teori Hierarki Makna Abdullah Saeed) Wathani, Syamsul; Muluk, Tajul
Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat Vol. 17 No. 1 (2021): Januari - Juni 2021
Publisher : Fakultas Ushuluddin, Adab dan Dakwah, Institut Agama Islam Negeri (IAIN) Palu, Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24239/rsy.v17i1.631

Abstract

”The history of Qur’anic Exegesis shows that there is a pattern of interpretation of the Qur’an that originates not only from reasoning (ta'aqquli), but also from spiritual emanations (at'ta'ammul ad-diniyyah). The importance of understanding the exegetical patterns/models driven by the Sufis, in order to become a better alternative to the patterns of understanding/interpreting the Qur’an. This article will conduct an analysis with a focus on: Sufi interpretation; scientific analysis and religious appreciation, discourse of meaning in Sufi interpretation, and patterns/models of al-Qusyairi's Sufistism interpretation. The research framework used is Abdullah Saeed's hierarchy of values to read the hierarchy of meaning of the Sufi al-Qusyairi interpretation. The findings of this research include: Sufi interpretation is a tafir based on knowledge (knowledge) and the depth of Islamic charity (experience). Al-Qusyair Sufi interpretation is elaborates between knowledge and Islamic spiritual experience. In the discourse of meaning, Sufi interpretation is based on the condition of the Sufi soul at different states (ahwal) and spiritual levels (maqamat). However, mystical perception of the Qur’an must come to terms with its birth meaning. The Sufistic interpretation of al-Qusyairi can combine the meaning of isyariyyah with the meaning of lahiriah verse. Al-Qusyairi understands that the contents of the Koran have three levels of meaning according to the level of maqa>m in the concept of tasawwuf, namely: 'irfani, burhani and bayani.