Holistic Al-Hadis : Jurnal Studi Hadis, Keindonesiaan, dan Integrasi Keilmuan
The Journal seeks to place Hadith as its central focus of academic inquiry and to encourage comprehensive consideration of its many facets; to provide a forum for the study of Hadith in its global context; to encourage interdisciplinary studies of the Hadith that are crossnational and comparative; to promote the diffusion, exchange and discussion of research findings; and to encourage interaction among academics from various traditions of learning.
Articles
76 Documents
<![CDATA[PRINSIP DASAR DAN RAGAM PENAFSIRAN KONTEKSTUAL DALAM KAJIAN AL-QUR’AN ]]>
<![CDATA[Fauzul Iman]]>
<![CDATA[ Holistic al-Hadis Vol 2 No 2 (2016): Juli - Desember 2016 ]]>
Publisher : <![CDATA[Jurusan Ilmu Hadis Fakultas Ushuluddin, Dakwah dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/holistic.v2i2.952
<![CDATA[With the caracteristic which is so-called “shâlih li kulli makan wa zaman” (suitable in all places and epoches), Qur’anic verses should be comprehended according to the different context of the society. The Qur’an should be able to answer everlasting different problems in different society. This is to make the Qur’ân that had been revealed fourteen centuries ago still alive and suitable for our era. This in turn inspires the rise of the context-oriented exegesis: a kind of exegesis which projects the past into the contemporary context. Apart from any shortcomings, contextual exegesis deserves appreciations and can can be a trend in Qur’anic exegesis which is in need to be developed. This article deals with basic principles and models of contextual exegesis in the study of al-Qur’an.]]>
<![CDATA[REPOSISI TINGKAT KEHARAMAN RIBÂ BAGI TERWUJUDNYA KEADILAN EKONOMI DALAM PERSPEKTIF AL-QUR’AN DAN HADIS NABI SAW ]]>
<![CDATA[Andi Rosa]]>
<![CDATA[ Holistic al-Hadis Vol 1 No 1 (2015): January - June 2015 ]]>
Publisher : <![CDATA[Jurusan Ilmu Hadis Fakultas Ushuluddin, Dakwah dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/holistic.v1i1.885
<![CDATA[The research question to be dealt with here is, what factors cause Bank interests of conventional Banks regarded as harâm from the perspective of Islam? I conducted the method of Semantic exegesis which relates to the topic, i.e. economics. The interest system of modern economics, according to al-Qur’an and prophetic traditions, can be regarded as harâm in a condition that there is no contentment (ridlâ) in any of both sides (the Bank or the creditors), neither in direct way (i.e. the creditor does not comprehend the risk) nor in indirect way (i.e. the creditor absolutely in need of the loan). In contrary, if any of both sides has to bear the risk, the interest system will be regarded to as harâm. Findings of this research show that the interest system in conventional Banks, in particular levels, does not reflect values of economic fairness. This applies when a creditor of small businesses does not have access to currency exchange system. On this basis, there should be global currency system for Islamic states or other particular states with a wide range of Muslim population, as like Euro for European and Dollar for the US. Further, the research proposes the collaboration of alms (zakât) with banking systems. The significance of these systems find it context in realizing inclusive and independent economic systems, to be the implementation of of values of economic fairness.]]>
<![CDATA[PENDEKATAN KUANTITATIF, KUALITATIF DAN KRITIS SEBAGAI ALAT BANTU DALAM KAJIAN LIVING HADIS ]]>
<![CDATA[Mohamad Hudaeri]]>
<![CDATA[ Holistic al-Hadis Vol 2 No 1 (2016): January - June 2016 ]]>
Publisher : <![CDATA[Jurusan Ilmu Hadis Fakultas Ushuluddin, Dakwah dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/holistic.v2i1.924
<![CDATA[Even though some certain religions are perceived to be originated from God, they can not be detached from human understanding and exegesis. It is for this reason that any kind of perceptions on any religion, realized or not, relies upon the paradigm used. Adherents of a religion commonly used some idealistic paradigms, which are meant to embed and maintain the faith. On the other hand, researchers of religion(s) used an objective paradigm, particularly social sciences. Under the later paradigm, there are three approaches: qualitative approache, quantitative approache, and critical approache. Various phenomena of a religion (in this case, Islam) can be comprehended with any of these approaches.]]>
<![CDATA[Peristiwa Populernya Hadis Mauḍū‘ "Palsu" ]]>
<![CDATA[muhammad nurbani]]>
<![CDATA[ Holistic al-Hadis Vol 4 No 1 (2018): January - June 2018 ]]>
Publisher : <![CDATA[Jurusan Ilmu Hadis Fakultas Ushuluddin, Dakwah dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/holistic.v5i1.1927
<![CDATA[Hadis palsu adalah hadis yang di buat oleh manusia disandarkan kepada Nabi Muhammad Saw. Semua Ulama' sepakat memproduksi hadis palsu hukumnya haram. Pembuatan Hadis palsu biasanya untuk kepentingan pribadi dan salah satu kharakter hadis palsu kecenderungan amalnya sedikit tetapi pahalanya besar. Ulama-Ulama telah memberikan rambu-rambu guna menyeleksi hadis ini palsu atau tidak dengan ilmu, nama ilmu tersebut ialah Al-jarh wa ta'dil, dengan ilmu ini kita dapat mengetahui seluk beluk hadis tersebut, agar kita lebih selektif dalam memahami hadis. Karena hadis merupakan hujjah bagi umat muslim setelah al-Quran. Awal kemunculan hadis palsu yaitu pada masa khalifah sayyidina Ali. Banyak kitab-kitab hadis yang telah dikodifikasikan, yang telah diseleksi dari mulai periwayat, matan dan isnad. Hadis tidak hanya sebagai hujjah kedua setelah al-qur’an tetapi juga sebagai penjelas dari al-Qur’an tersebut. Dan intinya keadaan hadis palsu tidak bisa untuk menjadi pegangan hukum syari’at islam. Hadis palsu sangat berlawanan dengan hadis-hadis lainnya, maka tidak boleh membuat hadis palsu entah itu dinisbatkan kepada nabi Muhammad saw, sahabat nabi, atau para tabi’in. Tulisan ini untuk melacak fenomena populernya hadis hadis palsu yang marak di lingkungan masyarakat. Memberikan keterangan-keterangan guna si pembaca mengetahui dan memahami, ketika menemukan hadis bahwa hadis ini palsu atau tidak palsu. Saya berharap dengan tulisan ini masyarakat akan lebih selektif dalam menilai sebuah hadis.]]>
<![CDATA[REVIEW BUKU DALAM KAJIAN LIVING HADIS: Dialektika Teks dan Kontek ]]>
<![CDATA[Nikmatullah Nikmatullah]]>
<![CDATA[ Holistic al-Hadis Vol 1 No 2 (2015): Juli - Desember 2015 ]]>
Publisher : <![CDATA[Jurusan Ilmu Hadis Fakultas Ushuluddin, Dakwah dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/holistic.v1i2.918
<![CDATA[This article aims at reviewing some literatures dealing with living-hadith study, as well as methods and approaches they use. As can be seen from the literatures, methods and approaches employed do not differ from what are used in the socio-religious studies. This makes it possible for living-hadith study to conduct not only library research, but also field research.]]>
<![CDATA[METODE BUKHARI DALAM AL-JAMI’ AL-SHAHIH: Tela’ah atas Tashhih dan Tadh’if menurut Bukhari ]]>
<![CDATA[MASRUKHIN MUHSIN]]>
<![CDATA[ Holistic al-Hadis Vol 2 No 2 (2016): Juli - Desember 2016 ]]>
Publisher : <![CDATA[Jurusan Ilmu Hadis Fakultas Ushuluddin, Dakwah dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/holistic.v2i2.953
<![CDATA[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.]]>
<![CDATA[KEDUDUKAN SANAD (TRANSMISI HADIS NABI SAW) MENURUT PARA ULAMA KLASIK ]]>
<![CDATA[Akhmad Saehudin]]>
<![CDATA[ Holistic al-Hadis Vol 1 No 1 (2015): January - June 2015 ]]>
Publisher : <![CDATA[Jurusan Ilmu Hadis Fakultas Ushuluddin, Dakwah dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/holistic.v1i1.913
<![CDATA[One of the unique aspects in traditional Islamic scholarship is the using of isnâd system to report every saying from the author, particularly the prophetic hadîth. The so-strict attribution of isnâd to hadîth makes the sanad (p. asnâd; the chains of transmission) can not be detheched from the hadîth itself. Sanad is an element of hadîth in addition to râwî (collector) and matn (text of the hadîth). In further, sanad is regarded to as the source of the religion. This is because hadîth, from which Islamic doctrins are to be extracted, was transmitted by the authorities in the sanad. It is for this reason that the chains of transmission are of great attentions in the inqu ry of the authenticity of any hadîth. In exemining a hadîth from this aspect, as this article tries to elaborate, traditional Muslim specialists focused on three concerns: the continous connectivity of the chains of transmitter (itiṣâl al-sanad), the credibility of all transmitters (‘adâlah al-ruwât), and their intellectual capacity (ḍabṭ al-ruwât).]]>
<![CDATA[KRITIK MATAN HADIS Studi Komparatif antara al-A‘ẓamī dan G.H.A Juynboll ]]>
<![CDATA[Masrukhin Muhsin]]>
<![CDATA[ Holistic al-Hadis Vol 2 No 1 (2016): January - June 2016 ]]>
Publisher : <![CDATA[Jurusan Ilmu Hadis Fakultas Ushuluddin, Dakwah dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/holistic.v2i1.925
<![CDATA[The traditional methods of criticism to the matn of ḥadîths (i.e. muqâranah and mu‘âraḍah) which are employed by the muḥaddithîn are claimed by M. M. Azami to be more accurate and comprehensive, in comparison to the common link method which is introduced by G. H. A. Juynboll. In principle, both muqâranah and mu‘âraḍah work by comparing a concept contained in a hadîth in question to the concept contained in Alqur’ân, Hadîth Mutawâtir, logic, and so on. Meanwhile, common link as a method only compares the wordings of simmilar ḥadîths in question. When the wordings are fitted, the ḥadîths are regarded as ṣaḥîḥ. In contrary, if the wordings are not compatible, the ḥadîths are then regarded weak.]]>
<![CDATA[PENDEKATAN ANTROPOLOGI DALAM STUDI LIVING HADIS DI INDONESIA: Sebuah Kajian Awal ]]>
<![CDATA[Jajang A Rohmana]]>
<![CDATA[ Holistic al-Hadis Vol 1 No 2 (2015): Juli - Desember 2015 ]]>
Publisher : <![CDATA[Jurusan Ilmu Hadis Fakultas Ushuluddin, Dakwah dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/holistic.v1i2.920
<![CDATA[Hadith studies in Indonesia continually try to be developed by scholars. They try to develop the hadith studies which have been considered “rarely studied” compared to other Islamic studies. One of the issues uses a multidisciplinary approach involving the social sciences and humanities. The phenomenon of living hadith is part of the issues. It tried to shift the focus which is not only study the text of hadith, but also shifted to the issues of hadith in practice, such as socio-cultural phenomenon that live and thrive in the community. The object study of living hadith is the community who receive, use and practice the hadith in their daily lives. One of approaches that uses to research the community is anthropology. It is a scientific disciplines seen from the aspect of human culture. This paper is a preliminary studies on the importance of using anthropological techniques in the study of living hadith in Indonesia. It will focus on the issue of the development of living hadith in Indonesia, the importance to shift the hadith studies from the text to the public sphere, the development of the study of living hadith from the great tradition to the little tradition, the use of anthropology as an approach or perspective and the methodological steps in the anthropological studies of living hadith. This study is important not only in order to expand the area of hadith studies towards a more dynamic knowledge, but is also expected to strengthen the basis of arguments about the importance of living hadith in the discourse of the anthropology of Islam.]]>
<![CDATA[KAJIAN HADIS DI BANTEN: Studi Pada Pondok Pesantren Masa Reformasi Dekade Ke-2 ]]>
<![CDATA[Endad Musaddad]]>
<![CDATA[ Holistic al-Hadis Vol 2 No 2 (2016): Juli - Desember 2016 ]]>
Publisher : <![CDATA[Jurusan Ilmu Hadis Fakultas Ushuluddin, Dakwah dan Adab UIN Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.32678/holistic.v2i2.919
<![CDATA[As a basis on which the dissemination of Islam in Indonesia has laid over 500 years, Pesantren (Islamic boarding educational institution) has thought various Islamic disciplines, including hadis (prophetic tradition). There has been abundance of hadis literatures to be thought in Pesantrens -to mention some of them- such as Bulûgh al-Marâm, Riyâḍ al-Ṣâliḥîn, al-Aẓkâr, Ṣaḥîḥ al-Bukhârî, Ṣaḥîḥ Muslim, etc. All of these books together with the learning activities have raised particular academic ambiences in Indonesia’s Muslim societies.Compared to another disciplines of Islamic studies, such as Islamic Jurisprudence, Qur’anic exegesis, and Arabic language, hadis studies in Pesantrens unfortunately can be deemed as in stagnancy, even in this time. The fact about the limited number of distinguish scholar on the discipline confirms this claim. This writing is aimed at portraying the map of learning development of hadis discipline in several Pesantrens in the province of Banten through hadisliteratures, as well as the methods of learning and factors that slow down the study of hadis.]]>
