<> "The repository administrator has not yet configured an RDF license."^^ . <> . . . "EPISTEMOLOGI STUDI HADIS KONTEMPORER KESARJANAAN MUSLIM DAN BARAT (STUDI KOMPARATIF ANTARA HARALD MOTZKI DAN IFTIKHAR ZAMAN)"^^ . "Contemporary hadith studies are distinguished by the dynamics\r\nof discourse on hadith studies that emerge in two distinct spheres,\r\nMuslim and Western scholars. Each of these areas have produced\r\nepistemological structures that do not complement one another and\r\nfrequently come into conflict. Despite the fact that the hadith material\r\nexamined is the same, their orientations and techniques of\r\ndevelopment differ. Communication gaps frequently occur, and it is\r\nnot unusual for one group to refuse to accept the presence of another.\r\nThe question therefore becomes how to develop a hadith epistemology\r\ncapable of serving as a bridge between the two paradigms of hadith\r\nthinking mentioned above, allowing the standstill in scientific\r\ndiscussion that has happened so far to be resolved. There will be no\r\nmore intellectual cynicism based on the assumption that each other is\r\nnot capable of being scientific.\r\nThe academic issues raised above inspired the author to delve\r\nfurther into the ideas of Harald Motzki-Germany (1948-2019) and\r\nIftikhar Zaman-Pakistan (1960-...) in the study of hadith. The\r\nepistemological building developed by both of them is significant\r\nenough to be synergized into a form of creative synthesis that is\r\nexpected to give birth to the epistemological structure of contemporary\r\nhadith studies and create a deadlock in the communication and\r\nscientific dialogue by producing an engagement between two groups\r\nof hadith scholarship that is based on assumptions and testing methods\r\nthat is acceptable to both parties.\r\nThis dissertation's problem formulation takes the form of a\r\nseries of questions. First, how has the structure of hadith studies\r\nevolved in Muslim intellectual traditions (Muslim scholars) and\r\nWestern scholars? Why does this dichotomy result in different\r\nacademic traditions in the realm of hadith studies while the material\r\nobject under investigation is the same? Second, what are Harald Motzki and Iftikhar Zaman’s fundamental/core concepts (primary\r\nideas) in hadith studies? Third, what is the epistemological framework\r\nof hadith studies as represented by these two scholars from distinct\r\nacademic traditions? Fourth, what are the consequences of Harald\r\nMotzki and Iftikhar Zaman’s ideas for the advancement of\r\ncontemporary hadith studies?\r\nThe author applies the analytical-comparative technique to link\r\nideas, clarify the breadth of possibilities, and emphasize shared ground\r\nof thinking while preserving and clarifying existing disparities.\r\nEpistemology and the history of ideas serve as a theoretical framework\r\nfor identifying basic (fundamental) beliefs about the topic of the\r\nproblem under study. The historical-philosophical approach to the\r\ngenetic structuralism model is important in this study. The author takes\r\na historical method to tracing all of the foundations of thinking,\r\nrevealing a framework of diversity, change, and continuity.\r\nMeanwhile, a philosophical method is employed to show the\r\nfundamental structure of the two persons' views, despite their disparate\r\nsocio-cultural origins.\r\nSeveral results drawn from this research demonstrate that: first,\r\nthe disparities in hadith study traditions between Muslim and Western\r\nscholars are related to variances in epistemological frameworks\r\ndeveloped in each location. The most basic distinction is\r\nepistemology, which has an impact on every facet of the evolving\r\nscientific architecture. The intellectual effort of Muslim and Western\r\nacademics has formed the heart of hadith studies, resulting in\r\nepistemological grounds that frequently contradict. The two academic\r\ntraditions’ epistemological structures differ in terms of bibliographic\r\ncorpus, assumptions, analytical methods, and terminology. Secondly,\r\nMotzki and Zaman's thoughts on the study of hadith represent their\r\nessential principles. Motzki’s key concepts are framed in the logic of\r\nshowing the authenticity of hadith, whereas Zaman depends on the\r\nlink between the variety of isna>d (the act of relating the chain of\r\nnarration) and the diversity of matn (the text), created via the theory\r\nof the science of rija>l .\r\nThird, the epistemological framework of Motzki’s hadith\r\nstudies belong to the paradigmatic group, which corresponds to\r\ntraditionalist middle ground. The reference source is Mus}annaf ‘Abdul Razza>q, while the historical method relies on biographical literature.\r\nMotzki also employed the historical critical method, which combines\r\nform with redaction criticism. Meanwhile, Motzki’s theoretical\r\nframework is based on dating (when, who, and where) and a sanad\r\n(the chain of narration) and matn calendar pattern. Meanwhile, Zaman\r\nestablished an epistemological framework that indicates an interaction\r\neffort between two schools of thought: the classical heritage of hadith\r\nstudies and the Western historical critical tradition. Zaman provided a\r\nnovel interpretation of the common link theory, which was integrated\r\nwith other Western academic ideas to explain the presence of isna>d\r\nroutes by which matn versions are narrated. The study of rija>l theory\r\nwas primarily developed to determine which transmitters were the\r\nmost skilful and meticulous in preserving and transmitting hadith.\r\nAlthough the hadith is not explicitly dated, the resources offered by\r\nthe notion of the science of rija>l allow us to identify when, where, and\r\nby whom the hadith was widely spread.\r\nFourth, the implications of the thoughts of Motzki and Zaman\r\non the development of hadith studies can be recognized, first, by\r\nmeans of investigation. These two scholars were able to shift the\r\ndirection or basic assumptions that had previously believed by\r\nWestern academics, who oftentimes disputing the reliability of the\r\nsunnah or hadith, to be something whose validity can be academically\r\nproven. Second, it demonstrates the relationship between Muslim and\r\nWestern scholarship, particularly in hadith studies; they are not all\r\nmutually exclusive. Third, through this relatively recent research,\r\nMotzki and Zaman have produced new achievements in current hadith\r\nstudies, inspiring future scholars. In general, this style of inquiry is\r\nrare among Muslim and Western academics since Western researchers\r\nbase their studies on fundamental skepticism, making them hesitant to\r\ndraw inferences from extant classical literature. It contrasts with\r\nMotzki, who used a traditional-historical technique to date the content\r\nfrom the book Mus}annaf ‘Abdul Razza>q, demonstrating the\r\nlegitimacy of classical literary material. Meanwhile, Zaman proposed\r\na theory that offered a new and more significant meaning to numerous\r\nclassical literatures via a Western lens, which had previously\r\nquestioned the information in transmission mechanism included in the\r\nhadith’s chain of narration."^^ . "2024-08-01" . . . . "UIN SUNAN KALIJAGA YOGYAKARTA"^^ . . . "PASCASARJANA, UIN SUNAN KALIJAGA YOGYAKARTA"^^ . . . . . . . . . "NIM.: 20300011052"^^ . "Lutfi Rahmatullah"^^ . "NIM.: 20300011052 Lutfi Rahmatullah"^^ . . . . . . "EPISTEMOLOGI STUDI HADIS KONTEMPORER KESARJANAAN MUSLIM DAN BARAT (STUDI KOMPARATIF ANTARA HARALD MOTZKI DAN IFTIKHAR ZAMAN) (Text)"^^ . . . . . "20300011052_BAB-I_IV-atau-V_DAFTAR-PUSTAKA.pdf"^^ . . . "EPISTEMOLOGI STUDI HADIS KONTEMPORER KESARJANAAN MUSLIM DAN BARAT (STUDI KOMPARATIF ANTARA HARALD MOTZKI DAN IFTIKHAR ZAMAN) (Text)"^^ . . . . . "EPISTEMOLOGI STUDI HADIS KONTEMPORER KESARJANAAN MUSLIM DAN BARAT (STUDI KOMPARATIF ANTARA HARALD MOTZKI DAN IFTIKHAR ZAMAN) (Other)"^^ . . . . . . "lightbox.jpg"^^ . . . "EPISTEMOLOGI STUDI HADIS KONTEMPORER KESARJANAAN MUSLIM DAN BARAT (STUDI KOMPARATIF ANTARA HARALD MOTZKI DAN IFTIKHAR ZAMAN) (Other)"^^ . . . . . . "preview.jpg"^^ . . . "EPISTEMOLOGI STUDI HADIS KONTEMPORER KESARJANAAN MUSLIM DAN BARAT (STUDI KOMPARATIF ANTARA HARALD MOTZKI DAN IFTIKHAR ZAMAN) (Other)"^^ . . . . . . "medium.jpg"^^ . . . "EPISTEMOLOGI STUDI HADIS KONTEMPORER KESARJANAAN MUSLIM DAN BARAT (STUDI KOMPARATIF ANTARA HARALD MOTZKI DAN IFTIKHAR ZAMAN) (Other)"^^ . . . . . . "small.jpg"^^ . . . "EPISTEMOLOGI STUDI HADIS KONTEMPORER KESARJANAAN MUSLIM DAN BARAT (STUDI KOMPARATIF ANTARA HARALD MOTZKI DAN IFTIKHAR ZAMAN) (Other)"^^ . . . . . . 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