Sectarian tensions, Islamophobia, and decolonization:Comparing Jasser Auda's and Jonathan Brown's analysis of the Hadiths concerning Aisha's marital age

The ongoing debate surrounding the hadiths on Aisha's age of marriage has given rise to two main positions among Muslim scholars, namely: the rejectors, those who reject the hadiths’ validity and propose the view that Aisha got married at an older age, and the defenders, those who defend them as valid hadiths and accept that Aisha consummated her marriage at the early age of nine years old. In this study, we examine this issue through the opposing arguments offered by two contemporary Muslim scholars: Jasser Auda, who represents the view of hadith rejectors, and Jonathan Brown, who represents those who accept the validity of the hadiths. These two scholars have been chosen to represent these two standpoints mainly because of their novel and distinctive theoretical contributions to the ongoing debate. Entangled in this debate is the issue of whether pre-modern reality can be assessed by using modern norms. We employ critical analysis on the epistemological and methodological aspects surrounding the two scholars’ interpretations of the hadiths of Aisha's age of marriage. We argue that three significant features distinguish Auda and Brown's dispositions. These are: first, their different conceptions of the interplay between politics, knowledge, and memory; second, their differing epistemological approaches to hadith science; and third, their opposing assumptions about the universality of modern norms. Debat berkelanjutan seputar usia pernikahan Aisyah dalam hadis telah menghasilkan dua pandangan utama di kalangan para sarjana Muslim, yaitu: pihak yang menolak, yaitu mereka yang menggugat kesahihan hadis dan mengajukan pandangan bahwa Aisyah sebenarnya menikah pada usia yang lebih tua, dan pihak yang membela, yaitu mereka yang mempertahankan hadis-hadis ini sebagai riwayat yang sahih dan menerima pandangan bahwa Aisyah mulai tinggal bersama Nabi pada usia dini, yaitu sembilan tahun. Dalam penelitian ini, kami mengeksplorasi masalah ini melalui argumen-argumen yang berseberangan yang ditawarkan oleh dua sarjana Muslim kontemporer, yaitu: Jasser Auda, yang mewakili pandangan penolak hadis, dan Jonathan Brown, yang mewakili mereka yang menerima keabsahan hadis tersebut. Kedua sarjana ini dipilih karena kontribusi teoretis mereka yang baru dan khas dalam debat yang berlangsung. Tersangkut dalam debat ini adalah permasalahan apakah realitas pra-modern dapat dinilai dengan menggunakan norma-norma modern. Kami menggunakan analisis kritis terhadap aspek-aspek epistemologis dan metodologis yang melingkupi penafsiran kedua ulama tersebut terhadap hadis-hadis tentang usia pernikahan Aisyah. Kami berargumen bahwa ada tiga hal mendasar yang membedakan pandangan Auda dan Brown, yaitu: pertama, perbedaan konsepsi mereka tentang hubungan antara politik, pengetahuan, dan ingatan; kedua, pendekatan epistemologis mereka terhadap ilmu hadis; dan ketiga, asumsi mereka yang berseberangan tentang universalitas norma-norma modern.</p

Landasan Fikih dan Syariat Kalender Hijriah Global

Setiap tahun umat Islam di seluruh dunia cenderung dihadapkan pada perdebatan tentang permulaan puasa dan hari raya, baik idul fitri maupun idul adha. Banyak ilmuwan yang meyakini bahwa problem tersebut terjadi karena mayoritas umat Islam masih bersikukuh menggunakan rukyah faktual, daripada menggunakan hisab atau perhitungan astronomi. Sungguh ironi, ketika kini manusia dapat melakukan penghitungan posisi bulan dan matahari secara cermat untuk ratusan tahun ke depan, tetapi karena landasan interpretasi keagamaan yang konvensional, sebagian umat masih harus mengarahkan pandangan ke arah langit, mencari-cari agar bisa melihat bulan. Kontribusi ilmiah dalam menunjang peribadatan terhalang oleh interpretasi literal klasik

Problematika Fikih Perempuan

xiv, 142 hlm.; 18 c

Sectarian tensions, islamophobia, and decolonization: comparing Jasser Auda’s and Jonathan Brown’s analysis of the hadiths concerning Aisha’s marital age

The ongoing debate surrounding the hadiths on Aisha’s age of marriage has givenrise to two main positions among Muslim scholars, namely: the rejectors, thosewho reject the hadiths’ validity and propose the view that Aisha got married atan older age, and the defenders, those who defend them as valid hadiths andaccept that Aisha consummated her marriage at the early age of nine years old. Inthis study, we examine this issue through the opposing arguments offered by twocontemporary Muslim scholars: Jasser Auda, who represents the view of hadithrejectors, and Jonathan Brown, who represents those who accept the validity of thehadiths. These two scholars have been chosen to represent these two standpointsmainly because of their novel and distinctive theoretical contributions to theongoing debate. Entangled in this debate is the issue of whether pre-modernreality can be assessed by using modern norms. We employ critical analysis onthe epistemological and methodological aspects surrounding the two scholars’interpretations of the hadiths of Aisha’s age of marriage. We argue that threesignificant features distinguish Auda and Brown’s dispositions. These are: first,their different conceptions of the interplay between politics, knowledge, andmemory; second, their differing epistemological approaches to hadith science;and third, their opposing assumptions about the universality of modern norms