Otentisitas Ḥadîth Mutawâtir dalam Teori Common Link G.H.A. Juynboll

Almost all Muslims agree that an authentic prophetic tradition (Ḥadîth) is that which comes directly from the Prophet. A tradition such as this like the Qurân is reliable in terms of its chain of narration and message. Hence, it brings legal and moral implication for the Muslims to apply in their daily life. In the science of prophetic tradition, such tradition is called darûrî, literally means compulsory in the sense that it necessitates Muslims to comply. Different sort of view however, is being introduced by an orientalist named G.H.A. Juynboll. He comes up with an entirely different view concerning an authentic prophetic tradition both in terms of its category and definition. He reckons that there is no such thing as an authentic prophetic tradition. Every prophetic tradition is vague, and falls therefore under the category of being inauthentic. This paper is interested in dealing critically with this controversial view by giving particular attention to four main issues; the issue of definition, criteria, the number of narrators, and the rationale of a prophetic tradition to be deemed authentic

Kritik Ḥadīth dalam Perspektif Studi Kontemporer

Critical studies of ḥadīth do not always aim at arguing against the legitimacy of ḥadīth as one of the sources of Islamic Law. Nor do it doubt ?like many orientalist would do- the authenticity of the ḥadīth as a source of Islamic teaching. Critical studies of ḥadīth are about investigating the accuracy and validity of the narration chain. Considering that many ḥadīths take a long period of time before they are being narrated, inaccuracy might have taken place in that process. Therefore a critique is needed. In the context of contemporary life, a critique is even more needed especially that which looks at ḥadīth in terms of its relation with modern science, technology, gender issues, human rights, freedom of expression, and so on. This paper discusses the notion of the critical studies of ḥadīth in contemporary life by focusing on four issues (1) the cognitive foundation of the studies, (2) the objects of the critique, (3) the necessity of the critique, and (4) the normative standards of the critique

Religious Court in Indonesia: History and Prospect

Since the enactment of Law No. 7 in 1989, religious courts have gained an equal position, in terms of jurisdiction, to other courts in Indonesia, a status that took a considerable time to realize. This article discusses the historical development of religious courts in Indonesia from the early period of Islam in the country to the post-independence period. It particularly highlights internal and external factors which underpin the development of religious courts. Further, this paper examines the develop­ment of religious courts under the auspices of the Supreme Court. In the early period of Islam in Indonesia, there was no explicit dichotomy between Islamic and public courts. Religious courts had sole power in the judiciary. During the colonial period, however, the Dutch and Japanese limited the authority of religious courts. After Indonesian independence, the status and authority of religious courts did not change much until the implementation of the Law in 1989

PENGENALAN METODOLOGI FILOSOFIS DALAM KAJIAN FIKIH BUDAYA DAN SOSIAL

Abstrak: Pemahaman dan penetapan hukum dalam fikih tidak dapat dipisahkan dari teks-teks sumber ajaran Islam seperti Al-Qur’an dan Hadits Nabi juga konteks yang berupa fakta empiris dalam kehidupan masyarakat muslim. Kedua aspek ini menjadi konsiderasi meskipun posisi dan porsinya tidak mesti sama. Sebagai ajaran samawi tentu teks lebih dikedepankan daripada konteks, tetapi melupakan konteks sama sekali bukanlah tindakan yang benar karena pada dasarnya hukum Islam diturunkan untuk kepentingan manusia agar mereka bahagia di dunia dan akhirat. Teks atau dalil-dalil hukum Islam sifatnya terbatas, sementara persoalan-persoalan hukum dalam masyarakat tidak terbatas. Budaya dan kehidupan sosial masyarakat senantiasa berkembang. Terlebih pada zaman globalisasi sekarang ini yang menuntut adanya cara pendekatan tertentu dalam penetapan hukum Islam kontemporer.Tulisan ini mencoba untuk memper-kenalkan metodologi filosofis dalam kajian fikih yang berkenaan dengan budaya dan sosial. Setidaknya ada tiga pendekatan filosofis terhadap fikih budaya dan sosial. Pertama, pendekatan historis, yaitu hukum Islam yang sudah dipraktikkan umat Islam dalam sejarah, bukan semata-mata sebagai aturan hukum syariat. Kedua, mempertimbangkan prinsip-prinsip hukum Islam yang bersifat absolut dan universial dalam menetapkan fikih sosial dan budaya. Ketiga, melakukan pemahaman yang seimbang antara pendekatan tekstual dan kontekstual. Abstract: The understandingand establishmentof law inIslamic jurisprudencecan not beseparatedfrom thetextsof Islamicsource such asthe Qur'an and Traditions of the Prophet as well as the context which are the empirical factsin the life of Muslim community. The two aspects become considerationalthough their positionandportions are notnecessarily the same. Certainly, as thedivineteachings, the text is moreadvancedthanthe context, but forgetting thecontextis not the correct actionbecause basicallyIslamic lawrevealedto mankindso thatthey are happyin this world and hereafter. Texts ofIslamic law are limited, while thelegalissuesin the communityare endless and unlimited.Culturalandsocial life ofthe communityare constantly evolvingespecially in theeraof globalization,demands aparticularapproachin setting the contemporaryIslamic law.This paper attemptstointroduce aphilosophicalmethodologyin the study ofIslamicjurisprudencewith regard toculturaland social issues.There are at leastthreephilosophicalapproachtosocial and cultural jurisprudence. First,the historical approach, the Islamic law that has beenpracticedinMuslimhistory,not merelyas a ruleof practice.Secondly, considering the principlesof Islamic law which areabsoluteanduniversialin settingsocial andculturalfiqh. Third,understandingthebalancebetweentextual andcontextualapproaches. Kata Kunci: Fikih, hukum Islam, sosial, budaya, filosofis, metodologi

Keilmuan Hukum Islam dalam Perspektif Epistemologis

This paper is aimed at exploring the epistemological aspect of the science of Islamic Law, that is, its methods and procedures of analysis. For this purpose, the paper makes use of the deductive-coherency method, inductive-correspondence method, scientific method, phenolmenological method, and functional as well structural method. The paper argues that procedures in studying Islamic Law consists of there levels of analysis, namely taxonomy analysis, competence analysis and information processing. In reading Islamic Law in this way, it is hoped that this science may be developed along side with other social sciences and humanities

DAMPAK DAN PENDEKATAN PEMBANGUNAN MADURA PASCA JEMBATAN SURAMADU

Abstrac Kehadiran Jumbatan Suramadu di samping mempercepat transportasi dari Surabaya ke Madura atau sebaliknya, juga diharapkan dapat memberikan dampak positif khususnya bagi peningkatan taraf hidup masyarakat Madura. Tulisan ini mencoba untuk menjelaskan dampak positif adanya Jembatan Suramadu dengan tiga kemungkinan, yaitu : [1] keberadaan Jembatan Suramadu tidak memberikan dampak apa-apa selain terjadinya perubahan alat dan tempat transportasi, [2] dengan keberadaan Jembatan Suramadu, masyarakat Madura mengalami dampak positif berupa perkembangan ekonomi, sosial, dan budaya, dan [3] keberadaan Jembatan Suramadu secara revolusioner memberikan dampak yang sangat signifikan bagi perkembangan masyarakat Madura, khususnya di bidang ekonomi. Untuk mendapatkan dampak positif tersebut, tulisan ini menyuguhkan beberapa pendekatan, yaitu : pendekatan agama dan pendidikan, pendekatan sosio kultural, pendekatan ekonomi, pendekatan politik dan kekuasaan. Kata-kata kunci jembatan Suramadu, dampak, pendekatan, pembanguna