Shihab’s Thought Of Hadith: A Critical Analysis

Usman, Abur Hamdi; Ibrahim, Mazlan

doi:10.7187/gjat522014.04.01

Cited by 2 publications

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“…Hadith functions as a guide to life for Muslims, so it has a great influence on everyday Muslim's behaviour (Barazangi, 2016b;Ismail, 2023). Unlike the Quran, which is guaranteed to be authentic, there are hadiths of the Prophet which are shahih (authentic) and some are considered to be dhaif (weak/unauthenthic), so some Muslims only accept authentic hadiths as a source of legal determination and put them into practice in everyday life (Usman & Ibrahim, 2014). However, regarding gender hadiths, many dhaif hadiths are popular in Muslim society and have become references in legitimizing gender injustice and subordinating women (Masruhan, 2019).…”

Section: Literature Reviewmentioning

confidence: 99%

Male Ulama Reinterpretation of the Gender Hadith in Indonesian Socio Cultural Contexts

Nikmatullah

2024

pharosjot

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It is very important to reread and reinterpret of the religious texts related to gender and women's issues by considering the socio-cultural context of Muslim communities. This article focuses on discussing Qira’ah Mubadalah or reciprocal interpretation initiated by Faqihuddin Abdul Kodir, a male feminist ulama who was influenced by the empirical reality of Indonesian Muslim society. With a qualitative approach, the data in this article were obtained from the Qira’ah Mubadalah book and the Mubadalahi.id website. This article finds that the idea of Mubadalah with the concepts and principles of mutuality and partnership between men and women is based on religious texts which place men and women as the subjects of the text. Narratives about women's involvement at the beginning of Islam in the 7th century and the role of Indonesian women in the educational, social and political fields since the 17th century have become the spirit and inspiration to fight for gender equality. In the hadith of the Prophet, the basic principles of mutuality are based on the values of brotherhood, commitment to doing well, compassion, mutual communication and helping each other. Furthermore, to find the principles and values of mutuality and partnership between men and women in Islamic teachings, a thematic study was carried out by referring to the Quran and other hadiths of the same theme, understanding the text contextually and inclusively, considering the validity of the hadith, and refers to authoritative hadith books. The involvement of men in rereading religious texts is more easily accepted by the Muslim community because it is not confrontational, does not criticize but rather provides alternative interpretation options that are accommodating to differences in interpretation among Muslims. Rereading of gender-just religious texts needs to be done as a prerequisite for realizing a just and equal society for men and women in the Muslim community.

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Section: Literature Reviewmentioning

confidence: 99%

Male Ulama Reinterpretation of the Gender Hadith in Indonesian Socio Cultural Contexts

Nikmatullah

2024

pharosjot

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“…Additionally, the Prophet Muhammad's example in word and deed, as recorded in hadith, assists Muslims in interpreting the Quran by highlighting the circumstances surrounding the Book's revelation, clarifying obscure verses and words, and recounting instances in which the Quranic text was applied to realworld situations. As a chronicle of the Prophet's Sunnah, or example, the hadith literature is one of the primary sources of Islamic law (Usman & Ibrahim, 2014).…”

Section: The Fabricated Hadith: Immunization Toward Its Dispersion In...mentioning

confidence: 99%

How to Deal with the Fabricated Hadith: Some Notes for Hadith Dispersion in Social Media

Usman

Wazir

Nasir

2022

Insaniyat J. of Islam and Humanities

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In Islam, the fabricated hadith is the least acknowledged hadith. The scholars unanimously reject this hadith and forbid its recitation without identifying its status. Fabricated hadith’s core perversion is its justification for the Prophet Muhammad’s assassination (PBUH). Falsification of hadith has harmed numerous facets of life, including faith, religious legislation, and acts of devotion. Additionally, the number of false hadiths is growing daily. This chilling reality has become a concern due to the widespread dissemination of such hadiths through modern technology. The dissemination of falsified hadiths via social media has emerged as a new issue that new-generation Muslims must take seriously, particularly individual awareness, knowledge, ethics, and morals.This paper will emphasize the hadith’s history and falsification aspects, assess its dispersion tendencies using more advanced media, and recommend many tips for preventing further dissemination. Using a qualitative method, this study found several guidelines to ensure the dispersion of fabricated hadith is handled properly, such as not believing in anything quickly, ensuring authenticity before sharing, and providing advice to admit mistakes in spreading the fabricated hadith. In this regard, we encourage academic scholars to conduct research on fabricated hadiths in order to preserve the purity and authority of the Prophet’s hadiths as the second Islamic source for Muslims.

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Shihab’s Thought Of Hadith: A Critical Analysis

Cited by 2 publications

References 2 publications

Male Ulama Reinterpretation of the Gender Hadith in Indonesian Socio Cultural Contexts

Male Ulama Reinterpretation of the Gender Hadith in Indonesian Socio Cultural Contexts

How to Deal with the Fabricated Hadith: Some Notes for Hadith Dispersion in Social Media

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