Yassinta Ananda, Novizal Wendry

PEMAHAMAN TEKSTUALIS ORMAS ISLAM TERHADAP HADIS SUJUD TILAWAH

Introduction

Pemahaman tekstualis ormas islam terhadap hadis sujud tilawah. Analisis pemahaman tekstualis Muhammadiyah & Nahdlatul Ulama terhadap Hadis Sujud Tilawah. Membahas sumber & interpretasi di situs resmi, membuktikan pendekatan tekstual kedua ormas Islam.

Abstract

This article aims to analyze Muhammadiyah and Nahdhatul Ulama's understanding of the Hadith of prostration. The aspects examined are the sources of reference and how these two organizations interpret through their official websites. This research uses a qualitative method by referring to data uploaded on both websites. The author interpreted the data using a discourse analysis approach. The author's assumption is that all worship practices in Islamic mass organizations that exist today cannot be separated from the role of the Prophet SAW and the Companions in the application of practices in mass organizations in Indonesia. This article proves that both organizations recognize the existence of the Hadith of prostration. Based on the source of the hadith they issued the procedure and its virtues. From this understanding, it turns out that both Muhammadiyah and Nahdhatul Ulama understand it textually. This finding refutes the common assumption that Nahdhatul Ulama tends to be contextualist in understanding hadith.

Review

This article presents a focused and timely analysis of how two prominent Indonesian Islamic organizations, Muhammadiyah and Nahdhatul Ulama (NU), interpret the Hadith regarding *sujud tilawah* (prostration of recitation). Utilizing a qualitative approach and discourse analysis of data from their official websites, the study effectively examines the reference sources and interpretive methodologies employed by these groups. The core contribution lies in its finding that both organizations understand the Hadith textually, a conclusion that challenges the common academic perception of NU as predominantly contextualist in its Hadith interpretations. This comparative study offers valuable insights into the hermeneutical approaches within Indonesian Islam and has the potential to contribute significantly to the understanding of intra-religious diversity and uniformity. While the study's premise and methodology are sound, a few points could benefit from further clarification. The abstract states that both organizations "recognize the existence of the Hadith," which is a rather basic observation; the strength of the analysis should pivot more explicitly on *how* they interpret and derive procedures from it. A more precise definition of "textualist understanding" in this specific context would also strengthen the argument, distinguishing it from other interpretive modes. Furthermore, while the finding that NU understands *sujud tilawah* textually is intriguing, the claim that this "refutes the common assumption that Nahdhatul Ulama tends to be contextualist" might be too broad a generalization based on a single Hadith. It would be more accurate to suggest that this finding presents a nuanced counter-example or suggests that NU's interpretive methods are more complex and varied than often assumed, rather than a full refutation of its broader contextualist tendencies. Overall, this is a well-conceived and relevant piece of research. The comparative analysis of Muhammadiyah and NU's Hadith interpretation, especially on a specific ritualistic practice, is both practical and academically significant. The surprising finding regarding NU's textualist approach for *sujud tilawah* warrants attention and encourages a re-evaluation of established categorizations. With minor refinements to clarify the precise meaning of "textualist" and to temper the generalization regarding the "refutation" of NU's contextualism, this article would be a valuable addition to the journal. I recommend it for publication with minor revisions.

Full Text

Comments

You need to be logged in to post a comment.