Dirasat: Journal Islamic Studies

KONTRIBUSI IMAM AHMAD BIN HANBAL (164-241 H) DALAM PENGEMBANGAN METODOLOGI KRITIK HADIS: ANALISIS SANAD, MATAN, DAN PENGARUHNYA TERHADAP TRADISI KEILMUAN SUNNI

Isnan Ansory, Rheina Musakinah, Rasyiqah Rahmadewi — Mon, 13 Apr 2026 00:00:00 +0000

Prophetic hadith occupies a fundamental position as the second primary source of Islamic teachings after the Qur’an, making the preservation of its authenticity an essential scholarly endeavor. In the historical development of hadith criticism, Imam A?mad ibn ?anbal (164–241 AH) holds a pivotal role as one of the key figures in laying the foundations of naqd al-?ad?th. This study aims to examine Imam Ahmad’s contribution to the methodology of sanad and matn criticism and to analyze the influence of his approach on subsequent generations of scholars. Employing a qualitative descriptive method with a library research approach, this study draws upon primary sources such as Imam Ahmad’s works—particularly al-Musnad—and classical hadith literature, alongside secondary sources from modern academic studies. The findings reveal that Imam Ahmad applied an integrative methodology of hadith criticism, combining rigorous scrutiny of transmission chains with careful evaluation of textual content. His strict assessment of narrators, emphasis on the continuity of transmission, and rejection of matn that contradicts the Qur’an, mutaw?tir Sunnah, or established principles of Islamic law demonstrate the maturity of early hadith criticism. Imam Ahmad’s methodology significantly influenced later hadith scholars, including the compilers of the Kutub al-Sittah, the development of al-jar? wa al-ta‘d?l, the formation of the Hanbali school of law, and Sunni theological tradition. Thus, Imam Ahmad can be regarded as a transitional figure who played a crucial role in shaping the standards of hadith authenticity within classical Islamic scholarship.

BIAS IDEOLOGI, MAZHAB, DAN KEYAKINAN DALAM TERJEMAHAN AL-QUR’AN

Hasbi Maulana — Thu, 16 Apr 2026 00:00:00 +0000

The translation of the Qur’an occupies a vital role in conveying the message of divine revelation to Muslim communities across different languages and cultures. However, Qur’anic translation is never a purely neutral linguistic exercise, as translators inevitably carry ideological, jurisprudential, and doctrinal backgrounds that shape their interpretive choices. This study aims to examine and analyze the forms of ideological, mazhab-based, and belief-related bias that appear in Qur’anic translations, with particular attention to their implications for religious understanding. This research employs a qualitative approach through library research, utilizing descriptive-analytical methods and drawing on theories of translation ideology, comparative fiqh, and Islamic hermeneutics as analytical frameworks. The results reveal three distinct categories of bias. Ideological bias is evident in the Indonesian Ministry of Religious Affairs translation, where the term jihad is rendered broadly to reflect a moderate Islamic orientation. Mazhab-based bias appears in the verse of wudu (QS. Al-Ma’idah: 6), where different jurisprudential schools interpret the phrase wa arjulakum divergently, producing varying rulings on washing or wiping the feet. Belief-related bias is evident in the translation of ahl al-bayt (QS. Al-Ahzab: 33) and the verb istawa (QS. Taha: 5), rendered differently by Sunni and Shi’a traditions and by Salafi and Ash’ari theological orientations. This study concludes that Qur’anic translation is fundamentally an interpretive act shaped by the translator’s worldview, and that recognizing these biases is essential for readers to engage critically with translations and appreciate the diversity of Islamic scholarly tradition.

USHUL DAN FURU’ DALAM PERSPEKTIF MAQASID AL-SHARI’AH: REKONSTRUKSI HIERARKI KEBUTUHAN DARURIYYAH, HAJJIYAH DAN TAHSINIYYAH

Sat, 18 Apr 2026 00:00:00 +0000

This study aims to analyze the relationship between ushul and furu' from the perspective of maqasid al-shari'ah, and reconstruct the hierarchy of human needs that include daruriyyah, hajjiyyah, and tahsiniyyah as instruments in determining the priority of public welfare. The background of this research is based on the increasing complexity of contemporary social issues that cannot be fully answered through a textual and formalistic fiqh approach. This study uses a qualitative approach with a library research method, with data sources in the form of relevant scientific articles. Data analysis techniques are carried out through content analysis with a descriptive-analytical and conceptual approach. The results of the study indicate that the relationship between ushul and furu' is dialectical and interdependent, not dichotomous as generally understood. Usul functions as a normative and methodological basis, while furu' is a form of actualization of law in practical life. In this context, maqasid al-shari'ah acts as an integrative framework that connects the two and directs the orientation of law towards public welfare. Furthermore, the concept of the hierarchy of human needs within the maq??id (the principles of law) needs to be dynamically reconstructed, as modern reality has seen shifts in the categories of needs due to social and technological developments. The implications of these findings suggest that social fiqh needs to be developed through a more substantive, adaptive, and contextual approach to the maq??id (the principles of law) so that Islamic law remains relevant in addressing the challenges of the times.

HUKUM MEMPERCAYAI ZODIAK DALAM PERSPEKTIF AL-QUR’AN: TELAAH SURAT AL-AN’AM AYAT 67

Abdul Hadi — Mon, 20 Apr 2026 00:00:00 +0000

This study aims to examine the ruling on believing in zodiac signs from the perspective of the Qur’an through an analysis of Surah Al-An'am verse 76. In modern society, zodiac beliefs are not only used for entertainment but also as references for understanding personality, predicting fate, and making life decisions. This research employs a qualitative method with a thematic (maudhu’i) exegesis approach, supported by analyses of classical and contemporary tafsir literature. The examined verse illustrates the process of truth-seeking by Prophet Ibrahim, who observed a star as a supposed deity but rejected it due to its transient nature. This indicates that celestial bodies do not possess absolute authority over human life. The findings reveal that believing in zodiac signs as determinants of fate contradicts the principle of monotheism (tawhid) and may lead to shirk, as it attributes divine power to other than Allah. Therefore, believing in zodiac signs as determinants of destiny is not justified in Islamic teachings, although their use purely for entertainment without belief does not fall under the same ruling.

TUMA’NINAH DALAM AL-QUR’AN SEBAGAI LANDASAN PENDIDIKAN JIWA: KAJIAN TAFSIR TARBAWI

Isma Muhsonah, Iffa Mutmainah, Irfa Afrini — Tue, 14 Apr 2026 00:00:00 +0000

Mental health has become a global issue that is receiving increasing attention across various levels of society. Modern clinical psychology has contributed significantly to the understanding and addressing of various mental disorders through scientific approaches, behavioral therapy, and medical interventions. However, within Muslim societies, these approaches are not considered fully capable of responding to the needs of the human soul in a holistic manner, because aspects of faith and spirituality are often not placed at the center of mental development. This qualitative descriptive literature review positions the Qur’an as the primary source, particularly verses related to the concept of tuma’ninah. Secondary sources include authoritative works of Qur’anic exegesis and tafsir. Based on a tafsir tarbawi analysis of Qur’anic verses, tuma’ninah represents the true tranquility of the soul rooted in faith, dhikr, righteous deeds, and spiritual closeness to Allah. Tuma’ninah is not merely a temporary emotional condition but an inner stability that arises through an integral process of soul education, including the strengthening of creed, tazkiyatun nafs, spiritual formation, and comprehensive psychological management. Thus, tuma’ninah serves as an indicator of the success of Qur’anic education for the soul.