Kajian Islam Terkait lingkungan Harus Diseimbangkan

Seiring dengan kemajuan zaman,lingkungan hid up di Tanah Air sudah semakin semakin rusak. Namun, kerusakan terse but harus menjadi tanggung jawab bersama, termasuk mayoritas umat Islam di Indonesia

MUHAMMAD SHAÎRÙR’S AND ABÙ ZAYD’S Interpretations of Qur’anic Verses on Inheritance

Kajian dalam artikel ini merupakan kajian komparatif terhadap penafsiran penggalan Q.S. 4:11, yakni: “ ... bagi seorang anak laki-laki semisal bagian dua anak perempuan ...”. Yang dijadikan fokus pembahasan adalah penafsiran dua pemikir muslim kontemporer,  MuÎammad ShaÎrÙr dan AbÙ Zayd, dengan pertimbangan bahwa keduanya memiliki kecenderungan interpretatif yang berbeda. ShaÎrÙr lebih cenderung menafsirkan Al-Qur’an secara subyektivis, sedangkan AbÙ Zayd lebih menekankan pada analisis historis yang kemudian memperhatikan rekontekstualisasi nilai ayat yang ditafsirkan. Artikel ini menunjukkan bahwa dua pemikir tersebut berbeda dalam menafsirkan penggalan ayat tersebut. Selain itu, penulis artikel menunjukkan juga bahwa ShaÎrÙr memiliki dua model penafsiran: (1) dalam kitab pertamanya, al-Kitab wa al-Qur’an, yang lebih menekankah teori batas (al-Îadd al-adnÁ dan al-Îadd al-a‘lÁ), dan (2) dalam kitab keempatnya, NaÎwa UsÙl JadÐdah, yang mengaplikasikan teori matematika modern. Dalam pandangan penulis artikel, penafsiran AbÙ Zayd memiliki ketersinggungan, meski tidak equivalent, dengan penafsiran ShaÎrÙr dalam kitab pertamanya.

Kaidah Kemuttasilan Sanad Hadis (Studi Kritis terhadap Pendapat Syuhudi Ismail)

The study of the sanad is very important in hadith studies. This article attempts to analyze and criticize Syuhudi Ismail theory of the ittisal sanad (the connectedness of hadith chain). The author comes to two conclusions. First, a chain hadith is considered muttasil (unbroken) if each narrator to the previous nearest narrator validly existing under the provisions of tahammul wa \u27al-ada\u27 al-hadis and according to historical provisions. Second, the credibility, religious commitment, and cleverty (s}iqah, ‘adalah, d}âbit}) are not something that are essential in determining ittisal sanad. The ‘adalah (religious commitment) (without cleverty) should be sufficient, as long as it does not fall on mudallis narrators category

The Qur'an on the Exclusivist Religious Truth Claim: a Ma'na-cum-Maghza Approach and its Application to Q. 2: 111-113

In today’s world, Muslims need a new Islamic theology that also deals with the problem of religious truth claims. Exclusivist religious truth claims have led religious communities to misbehave and even to create social conflicts. Therefore, it is very important for us critically to review such truth claims. Q 2:111–113 can be an Islamic theological foundation for the prevention of any exclusivist religious truth claim. Even though the verses speak about the truth claim between the Jews and the Christians of Medina, but their main message (significance; maghzā) is that all people who submit themselves to the One and Only God and conduct good deeds will be saved, and, therefore, no believer should hold onto an exclusivist claim to the truth Artikel ini memuat penafsiran dengan pendekatan ma'na-cum-maghza terhadap Q.S. 2: 111-113. Dengan pendekatan ini dapat dikatakan bahwa ayat-ayat tersebut mengajarkan kita untuk tidak memiliki sikap exclusivist religious truth claim (klaim kebenaran agama yang eksklusivist

Pendekatan dan Analisis dalam Penelitian Teks Tafsir: Sebuah Overview

Melihat banyaknya masalah metodologis dalam melakukan penelitian tentang karya-karya ilmu Al-Qur’an dan tafsir, penulis artikel ini menjelaskan pendekatan dan analisis tertentu yang telah digunakan oleh beberapa peneliti terkenal di bidang ini. Penulis menguraikan bahwa pendekatan yang memungkinkan, dibagi menjadi dua bagian utama: (1) pendekatan kritis historis dan (2) pendekatan interpretatif. Tujuan utama dari pendekatan pertama adalah untuk mengevaluasi kepada siapa teks tafsir tertentu harus dikaitkan, dan seberapa jauh pernyataan tertentu dalam karya tafsir dapat dianggap benar. Pendekatan kedua dapat dilakukan dengan tiga jenis analisis: (1) analisis deskriptif, (2) analisis penjelasan, dan (3) analisis kritis. Penulis menjelaskan bahwa penelitian dalam bidang ilmu Al-Qur’an dan tafsir ini memerlukan tidak hanya ilmu-ilmu keislaman, tetapi juga teori-teori kontemporer dalam bidang sosiologi, sastra, filsafat, hermeneutika, dan feminisme. Penulis mengharapkan bahwa peneliti dalam bidang tafsir sebaiknya mengambil kesempatan untuk memperdalam ilmu-ilmu bantu tersebut, sehingga penelitian akan jauh lebih berkembang dan bervariasi

Gottes Barmherzigkeit -und die Frage, ob nur Muslime sie erlangen

Sure 21 tragt den Namen: »Die Propheten«. Sie umfasst n2 Ver-se und wurde vor der Auswanderung des Propheten Moham-med nach Medina offenbart

KAIDAH KEMUTTASILAN SANAD HADIS (Studi Kritis Terhadap Pendapat Syuhudi Ismail)

The study of the sanad is very important in hadith studies. This article attempts to analyze and criticize Syuhudi Ismail theory of the ittisal sanad (the connectedness of hadith chain). The author comes to two conclusions. First, a chain hadith is considered muttasil (unbroken) if each narrator to the previous nearest narrator validly existing under the provisions of tahammul wa 'al-ada’  al-hadis and according to historical provisions. Second, the credibility, religious commitment, and  cleverty (s}iqah, ‘adalah, d}âbit}) are not something that are essential in determining ittisal sanad. The ‘adalah (religious commitment) (without cleverty) should be sufficient, as long as it does not fall on mudallis narrators category

Indonesian Interpretation of the Qur’an on Khilāfah: The Case of Quraish Shihab and Yudian Wahyudi on Qur'an, 2: 30-38

Today the issue of building al-khilāfah al-islāmīyah (Islamic Caliphate) has been raised by Hizbut Tahrir Indonesia (HTI). One of its arguments is that it is obligatory, because Qur’an, 2:30 mentions the term khalīfah. However, this argument has been questioned by many Muslim scholars. Some of them are Quraish Shihab and Yudian Wahyudi. In this article a comparative study is conducted in such a way we can provide readers with a ‘direct’ comparasion between Shihab’s and Wahyudi’s thoughts. The emphasis of their differences is shown more clearly than their similarities. Some important points that are discussed here are their interpretations of Qur’an, 2: 30-38. After analyzing their statements expressed in their writings and interviews, we have found that both have the same idea that Qur’an, 2: 30 does not talk about the Islamic Caliphate, and therefore, it cannot be used as an argument for its building. We have also found that they have exegetical differences that might refer to the fact that Shihab has much emphasis on the ‘historical meaning’ of the verses, whereas Wahyudi prefers their ‘significance’ for human beings.[Wacana khilafah Islam di Indonesia menguat seiring dengan kehadiran Hizbut Tahrir Indonesia (HTI). Salas satu argumen mereka adalah adanya istilah khalīfah dalam Qur’an, 2: 30. Namun argument tersebut justru menjadi persoalan bagi pemikir muslim lainnya, dua diantaranya Quraish Shihab dan Yudian Wahyudi. Dalam tulisan ini diharapkan pembaca dapat melihat secara langsung perbandingan dua pemikiran tersebut. Beberapa point penting yang diperdebatkan adalah tafsir ayat Qur’an, 2: 30-38. Berdasarkan analisis pada karya tulis dan wawancara, keduanya sama – sama menunjukkan bahwa ayat tersebut di atas tidak membahas al-khilāfah al-islāmīyah. Meskipun keduanya sependapat, masing-masing memberikan tekanan yang berbeda dimana Shihab lebih ke makna historis, sedangkan Wahyudi condong ke signifikasi bagi kemanusiaan.]

Abu Hanifah's Use of Solitary Hadis

Abu Hanifah paid scant attention to solitary ahadith, let alone ahadith as such, is not correct. The fact is that he employed only those ahadith which he considered to be in agreement with the stronger evidence of the Qur’an and the other better authenticated ahadith. In other words, Abu Hanifah’s rejection of many solitary ahadith was on grounds that they did not meet the criteria for the acceptance of ahadith which he considered necessary in assessing their authenticity. Abu Hanifah preferred those solitary ahadith which ware reported by rawis known to have the religions and moral qualities expressed by the term ‘adalah and the intellectual capacity called dabt to the decisions arrived at by recourse to qiyas. Another important point is that there was considerable disagreement among the jurists of the early centuries of Islam, even among the jurists of the same madhhab, as regards the ways of assessing the authenticity of ahadith as a source of legal doctrine