There has been a wide presumption that hadith literature authored by Indonesian Muslim scholars is simple and static. This article challenges this view. It examines Miṣbāḥ al-Ẓulām, a commentary of Bulūg al-Marām, by Muhajirin Amsar al-Dari to show the dynamic development of the study on ikhtilāf al-ḥadīth (disputes over hadith). Grounded in the hermeneutic approach, this article argues that the development of hadith studies in Indonesia from time to time is not as simple as the general presupposition entails. This article shows that the development of hadith studies is raised following the provision of studies on ikhtilāf al-ḥadīth. The tradition of writing hadith in Indonesia began in the 17 th century and, as a result, a number of hadith literatures have been produced by Indonesian Muslim scholars. This development challenges some scholars' perception that the studies of hadith in Indonesia remain simple and the science of hadith in the country is hardly available.
Ali Mustafa is an Indonesian hadith expert who has had a significant influence on the development of hadith studies in Indonesia in term of the study of hadith authenticity and the study of hadith understanding. This article explores Ali Mustafa's genealogy of understanding, method of understanding, and academic experiences during his education in Indonesia and Saudi Arabia. The data sources for this paper were Ali Mustafa's work entitled Female Imam, The Meeting Point of Wahabi-NU, and Islam is not only for Muslims. Through text analysis method with a genealogical approach, it can be described that Ali Mustafa's understanding of Genealogy was strongly influenced by several sources such as NU, Wahabi, Occidentalism, and the understanding of classical scholars. Ali Mustafa understood the hadith with the textual method first, then he used contextual method if the textual method could not be used to understand the hadith. The influence of Ali Mustafa's education in Indonesia through Islamic boarding schools was stronger than his educational experience in Saudi Arabia
Mukena is a women's prayer dress in Indonesia. It is well known that the Nine Saints knew her in the fourteenth century AD, but the truth is that Nyai Mukena first knew her in Cirebon. Mokina is considered an Indonesian women's prayer dress. The prayer dress has standards that must be met for the validity of its use in prayer. The mothers of the believers wore the dress of prayer for the Arabs in the past, as mentioned in some narrations. This research analyzes Mukena's hadiths about the dress of the mothers of the believers' prayer.This research is written using the analytical method by searching for hadiths of the prayer dress of the mothers of the believers, looking at the explanation of the hadiths, and analyzing them in the Arabic traditions in Mukena. The method of writing this research is the library method of collecting sources, references and scientific theses related to this research.One of the results of this research is that Mukena is the prayer dress of Indonesian Muslim women. It is the result of Indonesian culture, and is said to be the result of adaptation by the Nine Saints in the revival of Islamic law. The hadiths describing women’s prayer dress indicate that Islamic law has standards in prayer dress, which are not to show a woman’s private parts. Islamic law does not require the form of dress, and all Muslim women must use the local dress that meets the conditions for covering the private parts of the body in prayer.
Artikel ini mencoba mengkaji pandangan sejarawan Nusantara terhadap sejarah dan hadis dalam ranah ilmu sejarah. Berbincang sejarah Islam, pasti tidak akan bisa dilepaskan dari sosok nabi Muhammad yang menjadi tokoh utama. Oleh karena itu, peran hadis sangat penting dalam mengungkap beberapa fakta sejarah Islam terkait sosok nabi. Ahmed Faruqi menegaskan bahwa peran hadis dalam membangun pondasi awal historiografi Islam adalah sebagai referensi utama. Selanjutnya, yang menjadi daya tarik artikel ini adalah pandangan sejarawan Nusantara tentang hubungan hadis dan sejarah Islam serta pola kritik yang dipakai untuk merekonstruksi sejarah Islam. Selanjutnya artikel ini juga menyoroti hubungan hadis dengan sejarah Islam dalam pandangan sejarawan Nusantara.Artikel ini menggunakan metode kualitatif yang menitikberatkan pada pemahaman data-data dan menganalisanya untuk menemukan cara pandang beberapa tokoh. Artikel ini fokus mengkaji dua karya sejarawan Nusantara: pertama, Historiografi Islam karya Badri Yatim; dan kedua, Historiografi Islam Modern karya Azyumardi Azra.Artikel ini menyimpulkan bahwa dalam pandangan sejarawan Nusantara sejarah dan hadis memiliki hubungan yang sangat erat, karena hadis memberikan kontribusi besar dalam membangun fakta sejarah Islam awal. Akan tetapi sikap kritis terhadap fakta sejarah juga harus dikedepankan dengan pendekatan ilmu sejarah dan sosial untuk mengembangkan kajian sejarah di era modern ini.
This paper discusses the refutation of al-Būṭī to four arguments of some Sunnah’s refuter groups by examining the perspective of al-Būṭī’s thoughts in text and context in criticizing the Sunnah’s refuter. The method of critical analysis is the main part of this research to uncover al-Būṭī’s point of view in criticizing the Sunnah’s refuter in his work titled Yughāliṭūnaka idh Yaqūlūna as a primary source. The findings of this study are that al-Būṭī uses a text approach to argue the argument of the Sunnah’s refutation on the issue of Sunah authority compared to the Qur’an and the humanitarian aspects of a Prophet. al-Būṭī also use the historical approaches and scientific context in criticizing the Sunnah’s refuter argumentation on the problem of hadith forgery phenomena and the contradiction of ḥadīth with the findings of modern science. This shows that al-Būṭī’s criticism of the Sunnah’s refutation argument is present in a form that is in line with the thoughts of the Sunnah’s refutation itself. Al-Būṭī has tried to follow the Sunnah’s refuter’s way of thinking in contesting the authority of the Sunnah to find weaknesses in the Sunnah’s refuter’s way of thinking itself.
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