This study aims to discuss the ethics of public communication in a digital age, based on the hadith perspective. It is based on the poor ethics of communication in society, which leads to the emerge of SARA, hoaxes, and politicization of religion. The article addresses prophetic traditions concerning ruwaybid}ah that could provide values ​​on the norms of communication. Based on the lexical meaning, the word ruwaybid}ah means people who are weak towards noble matters. Muhammad’s description through the editorial “fools who meddled in community affairs” has a close relation to the cause of social inequality at that time. Through a socio-historical approach, it argues that anyone who does not have capabilities in a particular field and tries to impose his or her incapacity, they could belong to the ruwaybid}ah category. Further, this study attempts to formulate key important principles of today’s digital age communication based on the hadith.

The issue of radicalism or extremism is often addressed to Muslims today. This article aims to solve the polemic of extremism because the reading of the phenomenon of extremism is done partially and refers only to conflict areas. Therefore, a series of puzzles need to be completed through religious practices in other regions. In Indonesia, many practices manifest moderate Islamic teachings. This article focuses on the process of Islamization carried out by Walisongo, especially Sunan Kudus, as an initial search for the embryo of Islamic moderation in Indonesia. Based on Emile Durkheim’s theory of social change, this article descriptively-analytically shows that the moderation of Islam in the archipelago has led to the Islamization carried out by Walisongo which was carried out in a peaceful, innovative, and inclusive way, so that the teachings of Walisongo continue to this day.[Isu radikalisme atau ekstrimisme sering dialamatkan kepada umat Islam dewasa ini Artikel ini bertujuan untuk memecahkan polemik ekstrimisme, karena pembacaan atas fenomena ekstrimisme bersifat parsial dan hanya mengarah kepada kawasan-kawasan konflik. Oleh karena itu, rangkaian puzzle perlu dilengkapi melalui praktik keagamaan di kawasan lain. Di Indonesia, banyak praktik yang memanifestasikan ajaran Islam moderat. Artikel ini fokus pada proses Islamisasi yang dilakukan Walisongo, terutama Sunan Kudus, sebagai upaya penelusuran awal terkait embrio dari moderasi Islam di Indonesia. Berdasarkan teori perubahan sosial Emile Durkheim, artikel ini secara deskriptif-analitis menunjukkan bahwa moderasi Islam di Nusantara bermuara kepada islamisasi yang dilakukan oleh Walisongo yang dilakukan dengan cara damai, inovatif, dan inklusif, sehingga ajaran Walisongo tetap lestari hingga saat ini]

This study aims to reconstruct the depiction of heaven which has been closely related to patriarchal culture. This can be proven when the Qur'an touches on the word of hūr which is interpreted feministly as a reward for Muslim, but it is not accompanied by a picture of Muslimah. The case, in fact appearing the patriarchal dimension in the visualization of the Qur'an about eschatological verses. Furthermore, through several other portrayals, men always get more portions-not to say everything-as the object of discussion about the pleasures of heaven verses. In fact, the visualization used by the Qur'an still raises numerous meanings if reviewed through various perspectives, one of which is linguistic and historical analysis. Through the historical approach, it can be seen that the explanation of heaven's visualization is closely related to the things that the Arab Muslim population dreamed of at that time. While based on grammatical aspects, the use of words that generally have a chemistry, in the other hand can be understood neutrally which implies that the message is also directed at women. Because it is reviewed holistically in several other verses, it requires the existence of the unity in interpreting masculine verses, but intended in general. This study, as well as an effort to clarify the point of differentiation between Islamic values and Arabian culture.

This paper aims to analyze the modern interpretation method in Indonesia when understanding verses closely related to a concept outside Islamic religion. One of them is Trinity conception criticized by Quran on (5:73-75). Indonesian interpreters explain this passage in a variety of ways and the those are viewed dogmatically; using the method of quoting the Quran and Hadith, the opinion of the Salaf and Mutakallimn scholars. Hamka and Quraish Shihab made a different offer. Hamka in al-Azhar's interpretation tends to read the Quranic criticism using the Bible. Meanwhile, Shihab uses logical reasoning in reading these verses. These two things become new markers of the development of modern Indonesian commentary regarding with objectively reading trinity conception rather than by dogmatic sense. The method used in this research is descriptive-analytical. The results obtained from the two objects of this study are that the methods used by Hamka and Quraish Shihab are intertextuality and reasoning. The two methods allow wider acceptance of the interpretation product, including to non-Muslims.

<p>This study aims to explain and assess the Peoples' Hadith as part of a historical approach that can be used in Dating Hadith. The criticism of the inauthenticity of the hadith has been widely discussed by skeptical orientalists. The most basic reason for this doubt is that there are no written hadith documents in the era of the Prophet that can be known in the present era. The method they use is the dating of hadith; a method that seeks to find out the source of the earliest hadith documents by determining their age and origin. So far, the dating efforts made by Motzky and Nabia Abbott ended in the 2^nd century AH. The difference of a century makes this effort still not sufficient to provide an absolute refutation of orientalist skepticism. Based on the descriptive-analytical method, the author finds that People's Hadith has a novelty in terms of viewpoint in the form of the need to look at document sources in the 1^st century AH. through communities outside of Muslims, especially the Bedouin. Due to the widening of the scope of this historical search, the implication that will arise is the discovery of prophetic documents that will be obtained by historians or Islamic scholars with sources that come from the Prophet’s Era in the 7^th century AH.</p><p class="06IsiAbstrak">[<strong>Ahli Hadis dalam Diskursus Penanggalan Hadis: Meninjau Cara Lain untuk Melacak Tradisi Awal</strong>. Kajian ini bertujuan untuk menjelaskan dan menilai <em>Peoples’ Hadith </em>sebagai bagian dari pendekatan sejarah yang dapat digunakan dalam <em>Dating Hadith</em>. Kritik terhadap ketidak-otentikan hadis telah banyak didiskusikan oleh <em>skeptical orientalists. </em>Alasan yang paling mendasar dari keraguan tersebut sebab tidak adanya dokumen hadis tertulis di era Nabi yang bisa diketahui di era sekarang. Metode yang mereka gunakan yakni <em>dating hadith; </em>sebuah metode yang berupaya mencari tahu sumber dokumen hadis paling awal dengan penentuan umur dan asal-muasalnya. Sejauh ini, upaya dating yang dilakukan oleh Motzky dan Nabia Abbott berakhir pada abad ke 2 H. Adanya selisih satu abad menjadikan usaha tersebut masih tidak cukup untuk memberikan sanggahan penolakan yang mutlak atas keskeptisan orientalis. Berdasarkan metode deskriptif-analitis, penulis menemukan bahwa <em>Poeples’ Hadith </em>memiliki kebaharuan dari segi <em>viewpoint </em>berupa perlunya memandang sumber dokumen abad ke 1 H. melalui komunitas-komunitas yang berada di luar muslim, terutama kepada suku Badui. Oleh karena melebarnya ruang lingkup penelusuran sejarah ini, implikasi yang akan muncul yakni adanya penemuan-penemuan dokumen nabi yang akan didapatkan oleh para ahli sejarah atau pengkaji islam dengan sumber yang memang berasal dari Nabi pada abad ke-7 H.]</p>