Quran and Hadits

by andri sulfauzon. my genius friend. a student of UIN SUSKA RIAU.
Suatu proses yang tak kalah penting dari sebuah hadits itu adalah periwayatannya, bagaimana sebuah hadits itu bisa terjaga semenjak masa Nabi hingga pada masa sekarang ini, tentu semua itu ada metode dan cara-cara tertentu yang di pakai oleh seorang perawi dalam menerima dan menyampaikan hadits tersebut. Inilah yang insyaAllah akan kami bahas dalam makalah ini, yaitu mengenai periwayatan hadits, Banyak diantara kita hanya tahu matan atau isi dari hadits tersebut, kita tidak pernah tahu bagaimana hadits itu disampaikan, mulai dari masa Nabi hingga hadits-hadits itu dibukukan oleh para ulama. Dengan latar belakang banyaknya orang yang tidak tahu mengenai periwayatan hadits inilah kami akan membahas pada makalah ini sebuah pembahsan yang berjudul ‘periwayatan hadits’.

إن الأدب في الإسلام له أهمية عظمى، وفي مجال التعلم والتعليم أشد، فلذا يقال الادب قبل الطلب. وجديرا لأهل العلم طالبا ومعلما أن يهتم بهذه الآدب خاصة المنقي من كلام المعلم الأول المصطفى صلى الله عليه وسلم. فهذه المقالة تحاول استراد عددا من الآداب الإسلامية خاصة المتعلقة بالطلاب و المعلمين. أخذتها من الحديث الصحيح الذي رواه البخاري ومسلم وغيرهما وهو الشهير بحديث جبريل عليه السلام.
وهذه الآداب لها أثر على نفسية العالم أو المتعلم، وكلما كان أذل على الوجه الشرعي في أخذ العلم كلما كان العالم أكثر إقبالًا عليه؛ ولهذا نجد أن المتعلم الذي كان متأدبًا في لفظه، وفي تعامله، وفي كلامه، وفي حركته مع معلمه مما جعل معلمه يثق فيه، ويقبل عليه في العلم، ويعطيه من العلم ما لا يعطيه غيره، ويعطيه من تجاربه في الحياة، وتجاربه مع العلم ومع العلماء، وفي الأمور، وفي الواقع بما لا يفيده غير المتأدب معه. فلهذا يقول الشافعي باب الأدب باب مهم، لا ينتفع الناس بعلم إلا إذا كان المبلغ تعلم الأدب.

Al-Qur’an merupakan wahyu Allah yang patut kita pelajari. Metodologi tafsir Al Qur’an adalah salah satu cara untuk mengkaji, memahami dan menguak lebih jauh maksud dan kandungan dari ayat-ayat Al Qur’an. Metode tafsir yang adapun sangat beragam model, bentuk dan pendekatannya.
Adalah suatu hal yang sangat penting bagi kita untuk mengetahui dan memahami macam-macam metode tafsir ayat Al Qur’an yang ada dengan berbagai macam pendekatannya, jika hal ini telah kita ketahui, maka ayat-ayat Al Qur’an semakin hidup dan mampu untuk menjawab segala persoalan masyarakat yang berkembang begitu cepat. Hal ini semakin mempertegas bahwa Al Qur’an adalah wahyu Allah yang menjadi rujukan dan sumber utama semua umat Islam.

Orientalist is one who is expert in Islamic and eastern culture and also every related to be Islamic teaching, especially in hadith. Orientalist discuss and examine hadith intensively and bring out scientific works. They work with historical data trhough these scientific work, and give rise to doubts about the authenticity of hadith to muslims and then crush their faith of hadith as a second Islamic resource. The experts of hadith argue against orientalists' arguments with data they found by scientific works. Responding to these, muslims should be careful to respond to their criticism, and muslims experts did it mazingly with aouthentic data and arguments.

Özet
İnsanlığın mazhar olduğu en büyük medeniyetlerinden birini oluşturan İslam medeniyeti Kur’an merkezli bir medeniyettir. Bu yüzden Kur’an’ı Kerim’in doğru bir biçimde anlaşılması hayati bir önem arz etmektedir. Sorunun bilincinde olan âlimlerimiz Kur’an’ın anlaşılması için daha erken dönemlerden “Meanil- Kur’an”, “İ’rabul-Kur’an”, “sarf-nahiv” ve sözlükler konusunda ölümsüz eserler yazmışlardır. Ancak günümüzde Kur’an sahasında eser veren araştırmacılar yüce ecdadımızın bize sunmuş olduğu bu zengin birikimden genelde gereği gibi yararlanamamaktadırlar. Sonuç orta-dadır. Birçok Kur’an ayeti yanlış anlaşılmış ve dolayısıyla yanlış çevrilmiştir. Bu çalışma  “ لَعَلَّ - Le-alle” edatı bağlamında yaygın olan hataların giderilmesini hedeflemektedir.
Anahtar Kelimeler: “ لَعَلَّ - Lealle” edatı, Kur’an, anlam, nahiv, sarf, sözlük, tefsir.
Abstract
Islamic civilization that constitutes one of the most important civilizations humanity has ever seen is a Quran centered civilization. Therefore to understanding the Quran correctly is of crucial importance. Our scholars, who were aware of the problem composed everlasting works on “maani al-Quran”, “I'rab al-Qur'an”, “morphology (sarf) – syntax (nahiv)” and dictionaries. However our scholars who study on Quranic topics don’t take into consideration these riches our noble ancestors bequeathed to us. Consequently, most of Quranic verses were misunderstood and mistranslated. Our research aims at correcting widespread mistakes in context of “لَعَلَّ - Lealle” preposition.
Keywords: “ لَعَلَّ - Lealle” preposition, Quran, meaning, syntax, morphology, dictionary, exegesis.

The metaphor of the camel passing through the eye of the needle is found in the Synoptic Gospels (Matthew 19:24, Mark 10:25, Luke 18:25) and the Qur'an (7:40). The Gospels seem to suggest that it is easier for a camel to pass through the eye of a needle than for a rich person to enter the Kingdom of Heaven. The Qur'an, on the other hand, puts the metaphor in the context of disbelievers who are arrogant (istakbarū) toward God's signs. At the outset, it would seem that the passage's contexts in the Gospels and the Qur'an are different; however, through a closer analysis of the keywords, there are textual parallels that can be extracted from both texts and go beyond simply the use of this analogy in common, as previous scholars have thought. For instance, the rich man in the Gospels is asking about inheriting eternal life, while the Qur'an also discusses eternal life and inheritance in the same context. These and several other textual parallels suggest that the Qur'an is alluding to the same context for the metaphor as the Gospels do.

Allaah granted his Prophet, sallallaahu 'alayhi wa sallam, qualities of perfection and noble characteristics which distinguished him from all other human beings. Consequently, he, sallallaahu 'alayhi wa sallam, combined all the possible virtuous human traits and was the best leading example in treating others with benevolence.


He, sallallaahu 'alayhi wa sallam, was a sublime example in his interactions with people, old and young, believers and disbelievers, the common people and close Companions.


He, sallallaahu 'alayhi wa sallam, would support the oppressed, aid the needy, persevere patiently despite the harm he faced from foolish people, face evil with goodness, meet people with a smiling and cheerful face and was unfailingly generous and kind when dealing with people. As soon as his enemies discovered his extraordinary personality and his exceptional manners, they immediately responded to his call and believed in the message he was preaching. One such person who came to believe in him told him after accepting Islaam:


" I swear by Allaah O Muhammad! There was no one on the face of the earth who was more detested to me than you. However, now your religion (the religion you are conveying) is the dearest religion to me. There was no land more hated by me than your land, but now it is the dearest part of earth to me."


In this book, you will come to know the Prophet, sallallaahu 'alayhi wa sallam, and how he dealt with different types of people, each according to their qualities and particular circumstances. You will know him as a husband, a father, a neighbor, a friend, as a buyer and a seller, a judge, and someone who gave jurisprudential verdicts. Allaah The Almighty sent the Prophet, sallallaahu 'alayhi wa sallam, as a slave and a Messenger and bestowed upon him the best manners and the most beautiful qualities. We have outlined some of the interpersonal interactions of the Prophet, sallallaahu 'alayhi wa sallam, in order to highlight how a person whose manners are in consonance with the teachings of the Qur'aan should be. By learning about his qualities and the way he, sallallaahu 'alayhi wa sallam, interacted with people, one would know how he dealt with people in their homes, in the market and other places in all walks of life. How did this unlettered Prophet, sallallaahu 'alayhi wa sallam, treat people whether they were relatives or strangers, virtuous or sinners, noble or evil? What benefit can one derive by studying his qualities and manners, that reflect his nobility, generosity and perfect manners? This book answers all these questions and more, and paints a vivid picture of the Prophet, sallallaahu 'alayhi wa sallam, who was sent by his Lord to perfect good manners.

This chapter of book reads poems attributed to Umayya b. Abi Salt, a prophet from Taif emerging at the same time as Muhammad in Medina. The poems attributed to Umayya sound similar to many Quranic verses, leading us to revisit the common wisdom that the Quran is the only Scripture with its unique style incomparable to other works in the seventh century. In fact, another prophet from Taif Umayya also revealed divine verses similar to the Quran; so did Musaylima in Yamama.

The discussion regarding the writing of hadith during the life of the Prophet is a contentious topic within the area of Islamic and hadith studies both in the West and in the Islamic world. Orientalists write their work on hadith with a presumption that hadith has never been written during the life of Prophet Muḥammad. They contend that hadith text only emerged in the third century of Hijrah, i.e. in the era of al-Bukhāri. A few others believe that it started in the era of Malik of the Umayyad. This orientalist' mindset affects some Muslim intellectuals who accept this premise. One of them is Harun Nasution, a well respected great mind who wrote a book entitled Islam Ditinjau Dari Berbagai Aspeknya (Islam Viewed from Various Aspects). However, historical evidence demonstrates that the writing of hadith was carried out at the time when the Prophet was still alive. A number of sheets were discovered, which contain hadith text compilations narrated by the companions of the Prophet, such as the Ṣahīfah of ͑ Ali bin Abi Ṭalib, Ṣahifah of Jābir bin ͑ Abdillah, and others. Some scholars have misunderstood the message in a saying of the Prophet that prohibited the writing of hadith. They have ignored other hadith that negated the previous hadith by which the Prophet allowed the writing

In the modern age, the conflict between science and religion manifests itself in the debate between evolution and creation. If we adopt a creationist's reading of the Qur'an, we discover an interesting anomaly. Reading the Qur'an literally does not necessarily provide the foundation of creationism. Creationists usually have in mind the concept of creatio ex nihilo, or 'creation out of nothing'. However, in the Qur'an, one of the words used for creation, khalaqna, has the root khlq, which means 'to split' or 'to divide'. This root word may even apply to the biological process of cell division. Therefore, from a scientific perspective, using the word khlq to describe this physical process is not problematic. In addition, with close textual analysis of the Qur'an, we realize that the word for creation 'be' (kun) does not truly describe the moment of creation, but rather that of 'being'. The Qur'an separates the notion of creation from being, which poses the question as to what the text constitutes as the ontological nature of the human being and the universe. Therefore, even if we do adopt a literal reading of the Qur'an, we find that it does not necessarily support a worldview that endorses creatio ex nihilo.

bin Mas"ud, ia berkata, "Rasulullah SAW bersabda, "seandainya dunia tidak tersisa kecuali tinggal sehari saja, maka allah akan memanjangkan hari itu hingga mengutus seorang laki-laki dari keturunanku atau dari ahli baitku. Namanya seperti namaku dan nama ayahnya seperti nama ayahku. Dia akan memenuhi bumi dengan keadilan seperti halnya sebelumnya yang dipenuhi kezhaliman dan penganiayaan."" Yang meriwayatkan dari Ibnu Mas"ud ada dua :  Pertama : Zirr bin Khubaisy. Diriwayatkan oleh Abu Dawud, at-Tirmidzi, Ahmad, ath-Thabarani dalam Al-Mu'jamul kabirr dan Al-Mu'jamush Shaghiir , Abu Nu"aim dalam Al-Hilyah dan Al-Khatib dalam Tariikh baghdaad. Imam at-Tirmidzi mengatakan, "Hasan shahih." Imam Adz-Dzhabi menshahihkannya dalam At-Talkhiishh (IV / 442) dan disetujui oleh Syaikh Al-Albani.  Kedua : Alqamah (bin Marsyad). Diriwayatkan oleh Ibnu Majah dan al Hakim dalam Al-Mustadarak (IV/264). Syaikh Al-Albani berkata : "Sanadnya hasan".

Öz: Aile, her bir üyesi için en güvenli ortam olmasına rağmen bazen şiddet ve istismar, kişiye bizzat aile fertlerinden gelebilir. Şiddet, insanlar arasında var olan diğer tüm ilişkilerde olduğu gibi aile ilişkilerinin de bozulmasına neden olur. Aile içi şiddetin bir türü olarak kardeş şiddeti, bazen ailenin parçalanmasına, kardeşlerden birinin ölümüne veya uzun süreli kaybolmasına neden olabilecek kadar vahim sonuçlar doğurabilir. Bu çalışmada aile ilişkilerine bu denli zarar verebilme potansiyeline sahip olan kardeş şiddeti, Kur’ân’daki iki kıssa bağlamında ele alınacaktır. İslam’ın aileyi derinden etkileyen bu şiddet karşısındaki tutumu ve Kur’ân’ın kardeş şiddetine sunduğu çözüm yolları incelenerek bu konuda çalışma yapan diğer ilim dallarına katkı sunmak amaçlanmaktadır. Kur’ân’daki bu kıssalar, kardeşin kardeşi öl-dürmesiyle sonuçlanan bir şiddet hadisesini anlatan Hz. Âdem’in iki oğlu kıssası ve uzun süreli kayıpla sonuçlanan kardeş şiddetini anlatan Hz. Yûsuf ve kardeşleri kıssasıdır. Her iki kıssa da kardeş şiddetinin nedenlerinin ve mağdur olan kardeşin olayların gelişimindeki davranışları ışığında şiddetin önlenebilmesinin ipuçlarını barındırmaktadır. Ayrıca bu kıssalar, peygamber ailesinde gerçekleşmiş olması hasebiyle insanlara kardeş şiddetinin her zaman ve her ailede olabileceği mesajını vermektedir.

Su, ot ve ateş insanlığın hatta bütün canlıların ortak değeri ve mirasıdır. Ancak bu durum onlar
üzerinde dilediğimiz gibi tasarruf yapabileceğimiz anlamına gelmemektedir. Çünkü bunların,
herhangi bir birey tarafından sınırsız ve kontrolsüz kullanılması halinde meydana gelecek
zarar, sadece kişinin kendisi değil, onlardan istifade eden tüm canlıları etkilemektedir.
Dolayısıyla bu değerlerden faydalanmadaki ortaklık, kirletmemedeki müşterekliği de
beraberinde düşündürmelidir. Hz. Peygamber’in bu ortak değerlerle ilgili eylem ve söylemleri,
görebildiğimiz kadarıyla, onları kirletmeme, âdil, eşit, ölçülü ve dengeli kullanma ve herkesin
istifadesine sunma üzerine odaklanmıştır. O (sav)’na göre söz konusu değerleri, Müslümanlar
sorumsuzca ve savurgan bir şekilde kullanmamalıdır. Bunlara ilaveten bu hadiste daha
yaşanılabilir bir dünya için, tüm insanlığın ortak bir bilince sahip olması gerektiği
vurgulanmaktadır.

This research is motivated by a number of discrepancies between the reality of educational hadith quotation and the standard of the hadith quotation of the hadith. These divergences include the differences in the reference to educational hadith, assessment and process of understanding. This study aims to explain the motivation behind the citation of the educational hadith; classifying forms of educational hadith references, managing the validity of the educational hadith, categorizing the process of understanding the hadith; identifying the problems faced by educational hadith quoters, and then submiting the solution. This research applies integrative design between field research and library research. This study argues that the background of the educational hadith quotation revolves around the belief in the relevance between hadith and education; there are many discrepancies between the reality of the educational hadith quotation and the standard excerpt of the hadith; the problem of the educational hadith citation revolves around the ignorance of the hadith sciences and the difficulty of access to the primary reference to the hadith. This article then offers a solution that is to use the digital library of the hadith.

Abstrak: Penelitian ini dilatarbelakangi oleh banyaknya ketidaksesuaian antara realitas pengutipan hadis pendidikan dan standar pengutipan hadis dalam perspektif keilmuan hadis. Ketidaksesuaian itu meliputi perujukan, penilaian dan proses pemahaman hadis pendidikan. Penelitian ini bertujuan untuk menjelaskan motivasi yang melatarbelakangi pengutipan hadis pendidikan; mengklasifikasi bentuk rujukan hadis pendidikan, mengklasifikasi nilai hadis pendidikan, dan mengkategorisasi proses pemahaman hadis; mengidentifikasi problematika yang dihadapi pengutip hadis pendidikan, serta mengajukan tawaran solusinya. Penelitian ini menerapkan desain integrasi antara penelitian lapangan (field research) dan penelitian kepustakaan (library research). Hasil penelitian ini menunjukkan bahwa latar belakang pengutipan hadis berkisar pada keyakinan adanya relevansi antara hadis dengan konsep dan sistem pendidikan; banyak ketidaksesuaian antara realitas pengutipan hadis pendidikan dengan standar

This research aims to assess the level of understanding of IAIN Kendari students against the meaning of Surah Al-Nahl verse 1 25 in implementing demonstrations delivering tradition. This important research is done because it can reveal the level of understanding and application of Al-Nahl verse 125 against the behavior of students in each delivered a demonstration that contains criticism of various institutional policies which they consider contrary to their aspirations. This research uses a qualitative descriptive method with the approach of the living Koran. The results of this study suggest that (1) the student IAIN Kendari has not fully understanding the stages and the demonstration of ethics contained in the surah Al-Nahl verse 125, (2) Student IAIN Kendari has not realize the importance of behavior in Qur'anic rallied yet, (3) Demonstration is still considered the event conveyed the aspiration freely regardless of the values of ethical communication.

Bilindiği üzere Kur’an-ı Kerim, 610-632 yılları arasında Hz. Muhammed’e nazil olan son ilahi kitaptır. Kur’an’ın kendisinden önceki vahiylerden temayüz ettiği bazı özellikleri vardır. Kur’an vahyinin en belirgin özelliklerinden birisi de yirmi üç sene içerisinde sözlü hitap olarak nazil olmasıdır. Buna bağlı olarak birçok Kur’an ayetleri ancak nazil olduğu bağlamla değerlendirildiğinde anlaşılabilmektedir. Bundan dolayı Kur’an vahyinin anlaşılmasında o günkü muhatabı ve bağlamı dikkate almak gereklidir. Nitekim muhatap ve bağlamın dikkate alınmadan Kur’an’a anlam verilmesi birçok yanlış algıların oluşmasına sebep olabilecektir.
Kırgızistan’da yayımlanan mealler arasında incelemeye aldığımız “Iyık Kuran Cana Kırgızça Kotormosu” isimli mealin diğerlerinden farklı birkaç önemli özelliği bulunmaktadır. Bu çalışmamızda söz konusu olan meali dikkate alarak anlam-bağlam ilişkisine ne kadar riayet edilip edilmediği üzerinde duracağız. Bu bağlamda en yaygın yanlış anlaşılan ayetler örnek olarak seçilecektir. Yanlış algılanan ayetlerin icap ettiği bağlamını tespit etmede en otorite tefsirler esas alınacaktır. Çalışmamızın neticesinde birçok ayet-i kerimenin bağlamının dışında yorumlanması nedeniyle bazı ayetlere yanlış anlam verildiğini ve yanlış yorumlar yapıldığını örnekle ortaya koymaya çalışacağız.
As known, the Holy Qur'an is the last divine book revealed down to Prophet Muhammad between the years 610 and 632 A.D. The Qur'an has some characteristics that distinguish it from the previous revelations. One of the most prominent features of the Qur'an is its revelation in the duration of twenty-three years in oral form. Accordingly, many Qur'anic verses can be understood only when they are dealt with in the context of their revelation background. Therefore, to understand the Qur'an, it is necessary to consider the context in which it was revealed down and the first people it addressed to. Otherwise fixing the meaning for some Quranic verses without keeping in mind the context and people it was meant for initially, may lead to many wrong perceptions.
The under-review translation of Quran namely “Iyık Kuran Cana Kırgızça Kotormosu” possesses some distinctive features among the Quranic translations published in Kyrgyzstan. In this work, by taking the above-mentioned translation as sample, we will try to find out that to which extent the principle of Meaning-Context Relationship is taken into consideration while translating the Quran.  In this regard, we will select some most commonly misunderstood verses as examples. We will rely on most authentic exegesis for determining the right context of misunderstood verses. And thus, our work will hopefully result in pointing out some misinterpreted verses with examples and consequent misconceptions due to overlooking the rule of Meaning-Context relationship at the time of interpretation of those verses.

The discussion regarding the writing of hadith during the life of the Prophet is a contentious topic within the area of Islamic and hadith studies both in the West and in the Islamic world. Orientalists write their work on hadith with a presumption that hadith has never been written during the life of Prophet Muḥammad. They contend that hadith text only emerged in the third century of Hijrah, i.e. in the era of al-Bukhāri. A few others believe that it started in the era of Malik of the Umayyad. This orientalist’ mindset affects some Muslim intellectuals who accept this premise. One of them is Harun Nasution, a well respected great mind who wrote a book entitled Islam Ditinjau Dari Berbagai Aspeknya (Islam Viewed from Various Aspects). However, historical evidence demonstrates that the writing of hadith was carried out at the time when the Prophet was still alive. A number of sheets were discovered, which contain hadith text compilations narrated by the companions of the Prophet, suc...

zet Hz. Peygamber'in sünnetinin yazılı belgeleri olan hadislerin gerçekten ona ait olup olmadığını araş-tırma ve belirleme meselesi, güncelliğini kaybetmeyen bir konudur. Muhaddisler, bir hadisin Hz. Peygamber'e aidiyeti noktasında daha sağlıklı karar verebilmek için öncelikli olarak, o hadisin mev-cut bütün farklı kanallarını toplamaya gayret etmişlerdir. Şüphesiz her bir farklı tarik, o hadisin tarihsel süreçte geçirdiği evrelerin belgesi niteliğindedir. Bu belgeleri bir bütün olarak incelemeden analiz yapmaya kalkışmak veya o hadis hakkında hüküm vermeye girişmek doğru değildir. Bu bağlamda özellikle muhaddisler tarafından zayıf olarak nitelendirilen bir hadisin sıhhat ve sübûtu hakkında karar verebilmek için, o rivayetin mütâbe'ât ve şahid'lerinin de muhakkak incelenmesi gereklidir. Zira bu nitelikteki bir hadis için toplanan birkaç tarik bile nihai karar verirken daha sağ-lıklı olacaktır. İşte bu çalışma, böylesi bir gayeyi " Âlimler, peygamberlerin varisle...