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Abstract

Tafsir Pimpinan Al-Rahman (TPA) is the official Malay translation of the Quran. The government has worked on the translation ever since Malaya gained independence. Among the roles of TPA is to unite the Muslims in this country with one true belief. However, the Quran contains two types of meaning; the clear, direct verses as well as the ambiguous verses which are open for interpretations based on the translators’ ideologies. As such, the TPA is also subject to ideology-based interpretations of the translator. At the same time, the Muslims in Malaysia officially follow the Ahli Sunnah wal Jamaah and the Shafii School of belief. Therefore, this article reports on the findings from research carried out to examine the influence of the Ahli Sunnah wal Jamaah and Shafii School ideologies on the TPA translation of the Quran into Malay. Research data consists of ambiguous homonyms known as mushtarak. The research found that the TPA translation is in line with the belief and practice of the Malay Muslims in Malaysia who follow the Ahli Sunnah wal Jamaah and Shafii School of belief, through the selection of meanings consistent with the thought of the Shafii School, and the use of meaning interpretation approach to avoid resembling Allah with any creatures. This conforms to the Malaysian government’s policy on Islam.

In: Al-Bayan: Journal of Qur'an and Hadith Studies

Abstract

The idea of Moderation (Wasatiyyah) is believed to be a solution towards the unity of the people. This assertion of wasatiyyah is very significant in Malaysia which has a multi-ethnic population compared to other neighbouring countries. With the diversity of races and cultures in Malaysia, a harmonious life (al-Taʿāyush al-Silmi) needs to be manifested by displaying the wasatiyyah Approach from the Islamic worldview. Thus, this article aims to present the thoughts of an influential Malaysian leader and scholar, Tuan Guru Haji Abdul Hadi Awang in the discourse of nationhood in Malaysia. This study uses different methods including; descriptive method, content analysis method, interpretive thematic analysis method, and comparative analysis method. In order to reveal his moderate ideas from Islamic point of view, the author analyses his interpretation of the Quranic verses related to nationhood. The study significantly found that the issue of national discourse or nationhood presented by him respects the belief system, Islamic justice, and national unity and it is in line with the Quran and sunnah. The pattern of wasatiyyah manifested in his thinking helped the political system in Malaysia in strengthening the national unity among the plural society too.

In: Al-Bayan: Journal of Qur'an and Hadith Studies

Abstract

Terengganu Quran manuscript is one of the best manuscripts ever produced in the 19th century AD. Copying this manuscript requires precision in various aspects, especially in the aspect of writing because it is a scripture that needs to be preserved. Since at that time there was no evidence to say that there was a body that checked the accuracy of the writing method, then a study on the aspect of the fawāṣil is very necessary to do. This study focuses on the Terengganu Quran manuscript IAMM 2012.13.6 which is a collection at the Islamic Art Museum Malaysia. The objective of this study is to look at the aspect of fawāṣil which is one of the important aspects in the writing of the Quran. In addition, the meaning aspect of the sentence is also examined to see if it has implications that can change the meaning of the sentence. Qualitative research methods are used to examine the text of the Quran from surah al-Baqarah and the data are analyzed using inductive and deductive methods. The same method is also used to examine aspects of sentence meaning. The results of the study found that there is a difference of fawāṣil in the Terengganu Quran manuscript if seen in the view of the scholars fawāṣil. Differences in this aspect have led to the effect of sentence interpretation. However, this difference does not change the law because the place of the difference does not occur in the sentence of law. The results of the study also prove, most likely that the writer of this manuscript has its own method based on the knowledge available at that time.

In: Al-Bayan: Journal of Qur'an and Hadith Studies

Abstract

Some contemporary scholars of the Qur’an seeks to popularize the use of the theory of kulliyyāt al-tafsīr in understanding the Quranic text which is very complex. In fact, this theory of kulliyyāt al-tafsīr can rival the Izutsu’s semantic theory espoused by some contemporary Quranic scholars. Therefore, this article seeks to explain the concept of kulliyyāt al-tafsīr thoroughly and at the same time reveal its significance in the field of Qur’anic exegesis. Through the collection of data related to kulliyyāt al-tafsīr scattered in various books of tafsir and ʿulūm al-Quran, the study can conclude that kulliyyāt al-tafsīr is a general conclusion produced by the exegetes about words and styles contained in the Quran. The significance of this theory can be highlighted through the identification of the role played by kulliyyāt al-tafsīr in the field of exegesis.

In: Al-Bayan: Journal of Qur'an and Hadith Studies

Abstract

Faridah Binti Mat Saman is a prominent figure among Quranic reciters in Malaysia and has won the competition of Quran recitation whether in national or international level for eight times. She has also been able to positively influence the Quranic institutions all over Kelantan and further embed her salutary impact towards the development of Tarannum studies in Malaysia starting from the year 1948 until 2018. This study is a qualitative research design using data collection methods through interviews, document analysis and declaration from Faridah Binti Mat Saman. The results show that the credibility of Faridah Binti Mat Saman has inspired Kelantan institutions through her morale, knowledge, expertise and skills which has resulted to favourable outcomes towards the institutions and the growth of Quranic tarannum studies in the state and Malaysia in general.

In: Al-Bayan: Journal of Qur'an and Hadith Studies

Abstract

The depiction of heaven as a supernatural thing that is hard for human beings to perceive is understandably difficult. Thus, the person who delivers divine messages about it to the masses requires a high level of language ability and delivery skills in order to be able to convince the audience. This study aims to examine the style of language in the hadiths containing descriptions of heaven from the perspective of mubālaghah. The research objectives are achieved through content analysis through which, hadiths related to description of heaven in Ṣaḥīḥ Muslim are probed and the elements of mubālaghah in them are identified and analyzed. The mubālaghah approach by al-ʿAlawi is used as a theoretical basis in identifying and analyzing the elements of mubālaghah. The findings show that Rasulullah SAW decribed the inhabitants, the nature of heaven and the blessings provided to its inhabitants by using various mubālaghah approaches such as applying the elements of bayan, repeating sentences with the same meaning and completing sentences with hyperbole. Objects used as symbols were chosen from the socio-cultural environment of the society at that time such as the moon, stars, musk, horses, gems and significant rivers such as the Nile, Saihān and Jaihān. The most prominent characteristic is that his words are rich in elements of balaghah and delivered effectively to strengthen the audience’s understanding of the theme, which subsequently leads to acceptance and belief.

In: Al-Bayan: Journal of Qur'an and Hadith Studies

Abstract

This article analyses the methods applied by contemporary hadith scholars in interpreting the hadiths of the Prophet (PBUH) and the extent to which these methods were practiced by previous hadith scholars. Three leading scholars from al-Ghumārī’s family were selected, namely Aḥmad bin al-Ṣiddīq al-Ghumārī, ʿAbdullah bin Ṣiddīq al-Ghumārī and ʿAbd al-Azīz al-Ghumārī. Al-Ghumārīs are Sufi scholars who have been criticised for their method in evaluating hadith. This research focuses on the methods of interpretation used by the al-Ghumārīs and examines the qualitative research methodology applied by these three scholars in interpreting hadith. The result shows that several of their methods contradict the methods applied by the previous hadith scholars who were careful to distinguish between hadiths that are general or specific. In interpreting hadith al-fitan, these three scholars preferred to use taʾwil (an interpretation not immediately implied by the text) rather than depending on textual methods. Much of their understanding of hadith al-fitan is based on unrealistic assumptions and without any evidence.

In: Al-Bayan: Journal of Qur'an and Hadith Studies

Abstract

The scholarship of al-Daraqutni in the discipline of hadith gains prominence through his work “al-ʿIlal al-Warida fi al-Ahadith al-Nabawiyya”. His evaluation of the al-tafarrud, narrated by a reliable transmitter, was alleged to be inconsistent, whereby some of the narrations were accepted by him, and some were not. As for the narration of al-tafarrud, which contained additional elements from a trustworthy transmitter, al-Daraqutni commented using the term “ziyada thiqa maqbula”. This lexicon implied that al-Daraqutni accepted the narrations in totality. However, Ibn Hajar objected by citing that al-Daraqutni did not accept ziyada thiqa unconditionally. There seemed to be a contradiction between al-Daraqutni’s usage of terminology in contrast to other scholars such as Ibn Hajar. Therefore, this article intends to analyze the methods employed by al-Daraqutni in evaluating al-tafarrud, transmitted by trustworthy transmitters as mentioned in his book “al-ʿIlal al-Warida”. This qualitative study was analyzed using content analysis by means of inductive and deductive methods. The research found that the method used by al-Daraqutni to evaluate the al-tafarrud transmission was consistent throughout and showed no contradiction. Not only did he emphasized the trustworthiness of the transmitters, he further scrutinized the reference to qarina, which accompanied the narration, before concluding his evaluation.

In: Al-Bayan: Journal of Qur'an and Hadith Studies

Abstract

COVID-19 has been declared as a global pandemic by World Health Organisation (WHO). Certain Muslims associated the emergence of Al-Ṯurāyya with the fading of Coronavirus Disease 2019 (COVID-19). This article aimed to discuss the text and context of the Hadith Al-Ṯurāyya (الثُريَّـــــــــــا) and its link to the termination of COVID-19. Classical and contemporary scholars’ opinions were analysed in this study. The methodology used involved inductive and deductive supplemented with critical analysis determining the most appropriate opinion on this matter. Further empirical study of the visibility of Al-Ṯurāyya in the Islamic history were analysed using Stellarium Astronomy Software 0.20.0. The findings of the study revealed that the hadith refers to the disappearance of disease pertaining to fruits and crops and not to related to the end of any pandemic. Additionally, the rise of Al-Ṯurāyya showed no connection with pandemic termination in the Islamic history. In conclusion, the claim that COVID-19 will disappear with the emergence of Al-Ṯurāyya can be rejected.

In: Al-Bayan: Journal of Qur'an and Hadith Studies

Abstract

The implementation of waqf introduced by the Prophet SAW and his companions are the main reference and guidance for Muslim to expand its continuity for particular category of waqf infrastructure. This article aims to examine the definition and concept of waqf infrastructure. The discussion focuses on analysis of textuals Hadith of waqf that derived from al-Kutub al-Sittah and its application in the perspective of Maqasid al-Sunnah. It is found that there are 36 textuals Hadith regarding waqf in al-Kutub al-Sittah whereby 27 textuals Hadith are categorised as waqf infrastructure. In terms of the discussion on waqf infrastructure within the framework of textuals Hadith, there are 3 main categories such as religious infrastructure, public infrastructure and general infrastructure. In addition, there are 6 types of waqf infrastructure under those categories including waqf of land, waqf of garden, waqf of well Bayruhaʾ, waqf of land for mosque and waqf of military weapons. In the light of Maqasid al-Sunnah, it signifies the development of waqf infrastructure must be in line with the principals and its implementation that introduced by the Prophet SAW and his companions RA.

In: Al-Bayan: Journal of Qur'an and Hadith Studies