This article aims to discuss some differences between Mahmud Shaltut and Siradjuddin Abbas in interpreting the verses about the death of prophet Isa. This paper also seeks to investigating of how they interpret, what methods they use, and what factors influence these differences. The results of the study reveal that Mahmud Shaltut interpretes the term of the tawaffa (Q.S Âli ´Imrân [3] verse 55) and tawaffaitanî (Q.S. al-Maidah [5] verse 117) in accordance with the original meaning of “death”. On the contrary, Siradjuddin Abbas exegetes the term of tawaffa by “grasp”. These differences are because Siradjuddin Abbas uses the method of tafsir bi al-riwayah and consideres them as hadith[s] sahih. On the contrary, Mahmud Shaltut uses the method of tafsir bi al-ra’yi and does not use such hadith[s]. As a figure of reformer in Egypt, the interpretation of Mahmud Shaltut is affected by Muhammad Abduh’s opinion who refuses the use of Ahad Hadith in belief/akidah discussion while Siradjuddin Abbas, as a traditional Islamic figure in Indonesia, attempts to counter Muhammad Abduh’s opinion because it contradicts to the understanding of ahl al-sunnah wa al-jamaah that he followed.
Understanding of Isbāl Hadiths in a Sociological PerspectiveThis study aims to further analyze the differences among Muslims in understanding the isbāl hadith focused on two questions. First, whether the isbāl prohibition contained in various pure hadiths is religious normativity or sociological reasons for particular interests. Second, how is the best way to understand the isbāl hadith prohibition. The study of this issue uses a sociological approach and thematic correlative methods. The study results found that the hadiths that prohibit isbāl are tasyri'iyyah hadith (legal /normative), but the law is not universal but conditional. It happens because the emergence of the hadiths prohibiting isbāl is inseparable from the sociological factor at that time, which was a form of rejection of the Prophet Muhammad PBUH against the jahiliyyah culture. The correlative study of the hadith found that 'illat prohibiting isbāl is khuyyala' (arrogance). The proper understanding of this hadith is a contextual understanding using the rules of ushul fiqh yadūrul ḥukmi ma'a al-'illah wujūdan wa'adaman (the application of the law is closely related to the presence or absence of 'illat). The prohibition isbāl aimed specially for people who do it because of their arrogance, not to people who do it without their arrogance
This article explored the differences between Ahmad Hassan and Siradjuddin Abbas understanding on reward prize hadith, the methods used and the factors influencing differences. As a cadre of the two competing groups, these two scholars formulated an understanding of the reward of hadith to legitimize the understanding of each group.The results of the study found that Ahmad Hassan viewed that reward prize hadith contrary to al-Qur’an and rejected all methods of resolution. So this hadithwas a da’if quality and Mardud status. Besides, Siradjuddin Abbas looked at the reward prize hadith wasṣaḥiḥ quality and maqbūl status using a correlative approach. Understanding rewards prize hadith by Ahmad Hassan and Siradjuddin Abbas disputed of religious understanding between the Young People and the Old People and influenced the socio-cultural context of the mid-XX century
This research was proposed by Siradjuddin Abbas who in some literature is not known as a hadith figure. He is better known as a prominent Indonesian theologian and fiqh expert. In fact, the thoughts and contributions of Siradjuddin Abbas in the study of hadith can be traced in his various works. This study aimed to reveal the contribution of Siradjuddin Abbas in the study of hadith. The descriptive-analytical method and the biographical approach were used to answer the questions: 1) whether Siradjuddin Abbas can be said to be a hadith figure, and 2) what is the contribution of Siradjuddin Abbas in the study of hadith in Indonesia. The results of the study indicated that; 1) Siradjuddin Abbas is not only a theologian and fuqahā’ but also a figure in Indonesian hadith. Although he did not write a specific hadith book, Siradjuddin Abbas’s thoughts on hadith are scattered in his various works. He was a collector, commentator and eristic of hadith in written and oral. 2) The roles and thoughts of Siradjuddin Abbas contributed to the study of hadith in Indonesia. He strengthens the argument for Ahlussunnah wal Jamā’ah’s understanding by providing hadith arguments on the thoughts of kalam and fiqh. Although the role, thought and understanding of the Hadith of Siradjuddin Abbas is more of a defence of the Asy’ariyah theology and the Shafi’i school, the thought of the hadith becomes a reference and guide for the Islamic community, especially from traditionalist Muslims
Abstrak: Tarikat Dalam Lintasan Sejarah (Studi Masuknya Tarikat Naqsybandiyah di KabupatenKaur). Tarikat sebagai pengamalan tasawuf yang melembaga mengalami perkembang dalam duniaIslam, masuk ke Indonesia dan belakangan baru masuk di Kabupaten Kaur propinsi Bengkulu. Tahun2002-2004 dapat dikatakan cikal bakal masuknya tarikat Naqsyabandiyah ke kabupaten Kaur.Penulis berpendapt demikian karena pada tahun tersebut banyak warga Kaur yang diawali olehRamadhan Syhari dan keluarganya berbaiat masuk Masuk Tarikat Naqsyabandiyah ada yangberbaiat ke Bengko Curup dan ada yang ke Bangkenang Manna Bengkulu Selatan. Namun secararesmi masuknya tarikat Naqsyabandiyah ke kabupaten Kaur adalah tahun 2005 karena Syeikh RasyidSyhafandi yang berdomisili di Curup mengutus langsung muridnya yang bernama al-Faruqi untukmenyebarkan ajaran tarikat Naqsyabandiyah di Kabupaten Kaur.
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