@phdthesis{digilib33642,
           month = {September},
           title = {AL-S{\ensuremath{|}}A{\ensuremath{<}}BIT DAN AL-MUTAH\}AWWIL
DALAM HADIS NABI SAW
(Dialektika Pemahaman Hadis Antara Ahl al-H\}adi{\ensuremath{>}}s{\ensuremath{|}}
dan Ahl al-Ra?y)},
          school = {UIN SUNAN KALIJAGA YOGYAKARTA},
          author = {NIM. 08.31.671/S3 MUNAWIR},
            year = {2018},
            note = {Prof. Dr. H. M. Zuhri, M.A},
        keywords = {ahl al-{\d h}ad{\=i}s and ahl al-ra'y, textual-contextual, and s{\=a}bits and muta{\d h}awwil.},
             url = {https://digilib.uin-suka.ac.id/id/eprint/33642/},
        abstract = {Understanding of the hadith, which in fact is the words, deeds, and decrees of the Prophet SAW, has a very complex reality. The complexity is not only related to the validity of the sanad and the matan, but also related to the socio-historical setting that lies behind it, even the psychological state of the Prophet SAW when it is declared. In the midst of such complexity and coupled with the threat of label ink{\=a}rus sunnah, some Moslems understand it in a textual way by emphasizing the aspects of establishment (s{\=a}bit), but others understand it contextually by prioritizing the changing aspect (muta{\d h}awwil ). The first community was pioneered by ahl al-{\d h}ad{\=i}s, while the second one was driven by ahl al-ra'y. This research discusses the dialectics of understanding between the two, in addition to discussing the evolution of the concept of sunnah to hadith, and the criteria s{\=a}bitand muta{\d h}awwil in the hadith of the Prophet SAW.
This studyis a library researchwhich is in collecting data, fully using literature study by digging primary and secondary sources related to its research theme. The method applied in this research is a descriptive one, with a historical approach and a philosophical approach. In order to sharpen the analysis, the researcher uses the historical theory of Karl Manheim, the Adonis? s{\=a}bit and muta{\d h}awwil theory, and other theories that dichotomized between tasyr{\=i} 'iyyah and gairu tasyr{\=i}' iyyah.
From the methods, approaches, and also the above theories; concerning the evolution of sunnah, the findings found the evolution of the sunnah to the hadith; 1) at the time of the Prophet SAW, the sunnah was more dominant than the hadith, 2) in the time of the companions, thehadith was more dominant than the sunnah, and 3) during the tabi'in period and so on, the sunnah and the hadith merged into one sense; concerning the dialectical form of understanding of hadith between ahl al-{\d h}ad{\=i}sand ahl al-ra'y; 1) toward the hadith in the form of jaw{\=a}mi'al-kalim, the hadith containing the truth in the way of {\d d}ar{\=u}r{\=i}(common sense), the hadith about the belief system, and the hadith about the virtue of charity, they understood it textually, 2) toward the hadith of the tasyr{\=i}?i category (worship system), for the main things (al-u{\d s}{\=u}l) ahl al-{\d h}ad{\=i}s, and ahl al-ra'y, they understood it textually, while toward the technical-operative problems (al-fur{\=u} '), ahl al-ra'y understood it rationally; and 3) towards the categories of tradition gairu tasyr{\=i} 'i, they understand it in a way of; a) figuring out the comprehension in terms of language, b) comprehending the historical context of the emergence of a hadith, c) extracting its basic ideas, d) analyzing with theories from other disciplines, and e) moving from text to context; in relation of the criteria of al-s{\=a}bit and muta{\d h}awwil in the hadith of the Prophet;1) Al-saw{\=a}bitcovers: a) something related to the belief system and the worship system, b) something that is the moral ideal, c) something that is absolute, fundamental, and become the voice of conscience, d) something that its truth and goodness are {\d d}ar{\=u}r{\=i}(common sense), e) something that protects and preserves the upholding of fundamental values, and f) something that is intrinsic; 2) Al-muta{\d h}awwil{\=a}t includes: a) something related to the means / form of the implementation of fundamental values, b) something related to the natures or characters of a human being as a biological being, c) something related to the pattern of human relationship with fellow human beings and /or with the nature and its entirety, (d) something related to social, political, economic, cultural and technological matters, e) something which is a majazi meaning, and f) something of its existence that is mentioned contradictically by the Prophet.}
}