The social history of Ashab Al-Jawiyyin and the hadith transmission in the 17th century nusantara
This article investigates the role of Ashab al-Jawiyyin in the spreading of hadith in the nusantara in the 17th century. It is an interesting topic since the ulama of hadith from Indonesia to Mecca then come back to Indonesia they can assimilate with the indigenous culture of Indonesia. By departing...
| Main Authors: | , , , |
|---|---|
| Format: | Article |
| Language: | English |
| Published: |
Penerbit Universiti Kebangsaan Malaysia
2021
|
| Online Access: | http://journalarticle.ukm.my/17710/ http://journalarticle.ukm.my/17710/1/52125-171189-1-PB.pdf |
| _version_ | 1848814381051150336 |
|---|---|
| author | Qudsy, Saifuddin Zuhri Prasojo, Zaenudin Hudi Ahmad Rafiq, Teuku Zulfikar, |
| author_facet | Qudsy, Saifuddin Zuhri Prasojo, Zaenudin Hudi Ahmad Rafiq, Teuku Zulfikar, |
| author_sort | Qudsy, Saifuddin Zuhri |
| building | UKM Institutional Repository |
| collection | Online Access |
| description | This article investigates the role of Ashab al-Jawiyyin in the spreading of hadith in the nusantara in the 17th century. It is an interesting topic since the ulama of hadith from Indonesia to Mecca then come back to Indonesia they can assimilate with the indigenous culture of Indonesia. By departing from the data described by Azra, we explore how the role of ashab al-jawiyyin has significant contribution in the spread of hadith in Indonesia. We argue that, the ideas brought by Ashab al-Jawiyyin were influenced by middle east Muslim scholars who have interdisciplinary scientific competence. The intersection of tariqa with a network of hadiths met through the sanad. Sanad, in both disciplines occupies a very central position. It then maintained the network structure both in the tariqa and in the transmission of hadith. Starting from Syibgatullah (1606) then Ahmad Syinwani (1619), Ahmad al-Qusyashi (1661), Ibrahim al-Kurani (1690), Abdullah bin Shaykh al-‘Aydarus (1663), Ba Shayban (1656), and Isa al-Maghribi (1669), they are the key main networks that made ashab al-Jawiyyin existed. The figures mentioned above are the majority figures of tariqa, hadith, sharia, fiqh and ushul fiqh. From Nuruddin al-Raniry and Abdurrauf al-Singkili that in which later from them the transmission of the distribution and writing of hadith began to be recorded well in the hands of their generations. |
| first_indexed | 2025-11-15T00:33:10Z |
| format | Article |
| id | oai:generic.eprints.org:17710 |
| institution | Universiti Kebangasaan Malaysia |
| institution_category | Local University |
| language | English |
| last_indexed | 2025-11-15T00:33:10Z |
| publishDate | 2021 |
| publisher | Penerbit Universiti Kebangsaan Malaysia |
| recordtype | eprints |
| repository_type | Digital Repository |
| spelling | oai:generic.eprints.org:177102021-11-28T08:21:55Z http://journalarticle.ukm.my/17710/ The social history of Ashab Al-Jawiyyin and the hadith transmission in the 17th century nusantara Qudsy, Saifuddin Zuhri Prasojo, Zaenudin Hudi Ahmad Rafiq, Teuku Zulfikar, This article investigates the role of Ashab al-Jawiyyin in the spreading of hadith in the nusantara in the 17th century. It is an interesting topic since the ulama of hadith from Indonesia to Mecca then come back to Indonesia they can assimilate with the indigenous culture of Indonesia. By departing from the data described by Azra, we explore how the role of ashab al-jawiyyin has significant contribution in the spread of hadith in Indonesia. We argue that, the ideas brought by Ashab al-Jawiyyin were influenced by middle east Muslim scholars who have interdisciplinary scientific competence. The intersection of tariqa with a network of hadiths met through the sanad. Sanad, in both disciplines occupies a very central position. It then maintained the network structure both in the tariqa and in the transmission of hadith. Starting from Syibgatullah (1606) then Ahmad Syinwani (1619), Ahmad al-Qusyashi (1661), Ibrahim al-Kurani (1690), Abdullah bin Shaykh al-‘Aydarus (1663), Ba Shayban (1656), and Isa al-Maghribi (1669), they are the key main networks that made ashab al-Jawiyyin existed. The figures mentioned above are the majority figures of tariqa, hadith, sharia, fiqh and ushul fiqh. From Nuruddin al-Raniry and Abdurrauf al-Singkili that in which later from them the transmission of the distribution and writing of hadith began to be recorded well in the hands of their generations. Penerbit Universiti Kebangsaan Malaysia 2021 Article PeerReviewed application/pdf en http://journalarticle.ukm.my/17710/1/52125-171189-1-PB.pdf Qudsy, Saifuddin Zuhri and Prasojo, Zaenudin Hudi and Ahmad Rafiq, and Teuku Zulfikar, (2021) The social history of Ashab Al-Jawiyyin and the hadith transmission in the 17th century nusantara. Islamiyyat : Jurnal Antarabangsa Pengajian Islam; International Journal of Islamic Studies, 43 (2). pp. 105-115. ISSN 0216-5636 https://ejournal.ukm.my/islamiyyat/issue/view/1435 |
| spellingShingle | Qudsy, Saifuddin Zuhri Prasojo, Zaenudin Hudi Ahmad Rafiq, Teuku Zulfikar, The social history of Ashab Al-Jawiyyin and the hadith transmission in the 17th century nusantara |
| title | The social history of Ashab Al-Jawiyyin and the hadith transmission in the 17th century nusantara |
| title_full | The social history of Ashab Al-Jawiyyin and the hadith transmission in the 17th century nusantara |
| title_fullStr | The social history of Ashab Al-Jawiyyin and the hadith transmission in the 17th century nusantara |
| title_full_unstemmed | The social history of Ashab Al-Jawiyyin and the hadith transmission in the 17th century nusantara |
| title_short | The social history of Ashab Al-Jawiyyin and the hadith transmission in the 17th century nusantara |
| title_sort | social history of ashab al-jawiyyin and the hadith transmission in the 17th century nusantara |
| url | http://journalarticle.ukm.my/17710/ http://journalarticle.ukm.my/17710/ http://journalarticle.ukm.my/17710/1/52125-171189-1-PB.pdf |