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Holistic Al-Hadis : Jurnal Studi Hadis, Keindonesiaan, dan Integrasi Keilmuan
Published by Universitas Islam Negeri Sultan Maulana Hasanuddin Banten
ISSN : 24608939     EISSN : 26227630     DOI : https://doi.org/10.32678/holistic
Core Subject : Religion, Humanities, Education, Social,
Religion Humanities Social Sciences Other
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.
Arjuna Subject : Seni dan Humaniora - Studi Agama
Articles 6 Documents
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Search results for , issue "Vol 1 No 1 (2015): January - June 2015" : 6 Documents clear
REPOSISI TINGKAT KEHARAMAN RIBÂ BAGI TERWUJUDNYA KEADILAN EKONOMI DALAM PERSPEKTIF AL-QUR’AN DAN HADIS NABI SAW Andi Rosa
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.v1i1.885

Abstract

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.
KEDUDUKAN SANAD (TRANSMISI HADIS NABI SAW) MENURUT PARA ULAMA KLASIK Akhmad Saehudin
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.v1i1.913

Abstract

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).
UPAYA PENELUSURAN SYUẐÛẐ DAN ʽILAL PADA HADIS Nurul Huda
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.v1i1.914

Abstract

A research on Syuẑûẑ and ʽilal of hadith (prophetic tradition) is definitely important to conduct despite it is admitted by Maḥmûd al-Ṭaḥḥân in his Uṣûl al-Takhrîj wa Dirâsat al-Asânîd as a complicated subject for research. He frequently states that the subject is complicated (ṣaʽb) since it deals with the hidden character (ghâmiḍ) which influences how hadis is considered as ḍaʽîf. Syuẑûẑ and ʽilal of hadis can only be detected by those who are granted with deep and thorough knowledge.
IGNAZ GOLDZIHER: KRITIKUS HADIS DAN KRITIKUS SASTRA Lalu Turjiman Ahmad
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.v1i1.915

Abstract

Speaking of a scholar can not be detached from his/her contribution(s) to the dicipline he/she deals with. In modern ḥadîth criticism, Ignaz Goldziher is regarded as one of the most prominent scholar with a wide range of influence. Through his provokative writings, he inspires the rise of many responses which lively signs the development of the discipline among Muslims and Orientalists. Goldziher’s interests, however, do not only cover ḥadîth, but also extended to other Arabo-Islamic sciences, more particularly literature criticism with the focus on ancient Arabic poetry. In regard with the ancient Arabic poetry, he too has his great influence by which he deserves to be regarded as a prominent critic of literature.Keen studies on Arabo-Islamic sciences that Goldziher conducted allows him for always being reffered to by scholars. And so his carefull writings are considerred still relevant. On any account, what makes it possible for him to pose such reputations is because of his broad and extensive reading, including the earliest history of the Arabs and Islam from authoritative sources.
MELACAK AKAR PEMBELAJARAN HADIS DI NUSANTARA Muhajirin Muhajirin
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.v1i1.916

Abstract

Tidak dapat dipungkiri bahwa pembelajaran hadis di Nusantara mengalami ketertinggalan yang cukup signifikan jika dibandingkan dengan pembelajaran materi keagamaan lainnya, seperti tafsir, fikih dan tasawuf. Hal ini bermula sejak masuknya Islam ke Nusantara. Wajar kalau kemudian minimnya keberadaan tokoh dan kitab hadis, juga pembelajaran hadis di Indonesia, menjadi pertanyaanyang sering dilontarkan banyak orang, termasuk minimnya minat mahasiswa terhadap jurusan Tafsir Hadis. Berbagai ungkapan yang dilontarkan para peneliti terkait dengan kajian hadis masih tercecer, termarjinalkan dan masih tahap permulaan tentunya bukan tanpa alasan dan latar belakang, karena materi yang diajarkan di Nusantara pada masa awalnya masih sangat mengesampingkan hadis, demikian pula dengan keberadaan tokoh dan kitab hadis.
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.

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