Ali Mustafa Yaqub’s Contextual Hadith Approach on the Prophet’s Hair and Its Implication for Sunnah Claims in Indonesia: A Hermeneutical Reading through Fazlur Rahman’s Double Movement Theory
DOI:
https://doi.org/10.29240/alquds.v10i2.16994Keywords:
Understanding Hadith, Sociology of Hadith, Ali Mustafa Yaqub, Hadith on the Prophet's HairAbstract
This study examines Ali Mustafa Yaqub’s interpretation of hadith concerning the Prophet’s long hair in response to the phenomenon among certain Muslim communities in Indonesia who grow their hair long on the grounds of claiming the Prophet’s sunnah. This practice is largely rooted in a textual-literal approach to hadith interpretation. The central problem addressed in this study is how Ali Mustafa Yaqub rationalizes these hadith in order to respond critically to such socio-religious practices. Methodologically, this research employs a qualitative approach based on library research, utilizing both historical and sociological perspectives. The primary source analyzed is Ali Mustafa Yaqub’s work, Cara Benar Memahami Hadis (The Proper Method of Understanding Hadith). To analyze the data, this study employs Fazlur Rahman’s Double Movement theory, which emphasizes a twofold interpretive process: returning to the historical context in which a text emerged and subsequently reformulating its meaning within contemporary social realities. The findings reveal that Ali Mustafa Yaqub selectively engages with hadith that classical compilers classify as descriptions of the Prophet’s physical characteristics rather than as sources of legal injunctions or religious obligations. He further draws upon scholarly opinions asserting that growing long hair does not constitute part of the Prophet’s normative sunnah, while giving less attention to alternative perspectives that regard it as recommended. By applying a contextual method informed by historical and sociological analysis, Ali Mustafa situates these hadith within the cultural milieu of Arab society during the Prophet’s time. Consequently, he argues that the Prophet’s long hair should be understood as a cultural expression and an adaptive personal practice, rather than as a universally binding element of Islamic teaching.
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References
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al-Idlibi, Salah al-Din. (1983). Manhaj Naqd al-Matn ‘ind ‘Ulama al-Hadits al-Nabawi. Beirut: Dar al-Afaq al-Jadidah.
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Isa, M. Bustamin & A. Saman. (2004). Metodologi Kritik Hadis. Jakarta: PT Raja Grafindo Persada.
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Leach, E. R. (1958). “Magical Hair.” The Journal of the Royal Anthropological Institute of Great Britain and Ireland, 88(2), 147–164. https://doi.org/10.2307/2844249.
Munadi, Radhie. (2020). “Panjang Rambut Nabi Muhammad SAW. Studi Ma‘ani Al-Hadis Dan Implementasinya Pada Jamaah an-Nadzir Gowa – Sulawesi Selatan.” Tahdis: Jurnal Kajian Ilmu Al-Hadis, 10(2): 212-238. https://doi.org/10.24252/tahdis.v10i2.11615.
al-Munawar, Said Agil Husin. (2001). Asbabul Wurūd: Studi Kritis Hadis Nabi, Pendekatan Sosio-Historis-Kontekstual. Yogyakarta: Pustaka Pelajar.
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Nana, Dede. (2019). “Style Rambut Nabi Muhammad: Dari Jambul Depan Sampai Belah Tengah” Jatimtimes Minggu, 16 Juni. https://jatimtimes.com/baca/195349/20190616/123900/style-rambut-nabi-muhammad-dari-jambul-depan-sampai-belah-tengah.
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Pabbajah, Mustaqim. (2017). “Praktik Ekonomi Islam pada Komunitas Keagamaan di Sulawesi Selatan.” Al-Ulum, 17(1): 143-165. https://doi.org/10.30603/au.v17i1.107.
Pergament, Deborah. (1999) “It's Not Just Hair: Historical and Cultural Considerations for an Emerging Technology,” Chicago-Kent Law Review, 75: 41-59. https://scholarship.kentlaw.iit.edu/cklawreview/vol75/iss1/4.
al-Qarafi, Aḥmad ibn Idris. (1994). al-Dakhirah. Beirut: Dar al-Gharb al-Islami.
al-Qari, ʻAli ibn Muh̟ammad al-Harawi. (2002). Mirqat al-Mafatih Syarh Misykat al-Mashabih. Beirut: Dar al-Fikr.
Rahman, Fazlur. Islam and Modernity: Transformation of an Intellectual Tradition. Chicago: The University of Chicago Press, 1982.
Robins, Gay. (1999). “Hair and the Construction of Identity in Ancient Egypt, c. 1480-1350 B.C.” Journal of the American Research Center in Egypt, 36: 55–69. https://doi.org/10.2307/40000202.
Rosenthal, Angela. (2004). “Raising Hair.” Eighteenth-Century Studies, 38(1), 1–16. http://www.jstor.org/stable/30053625.
Sa’adah, Dadah et al. (2023). “Ali Mustafa Yaqub's Criticism Method of Hadith in Determining Islamic Law: Analysis of Performing Hajj with Unlawfully Obtained Wealth.” MaShdar: Jurnal Studi Al-Qur’an dan Hadis, 5(2): 181-196. https://doi.org/10.15548/maShdar.v5i2.7475.
Sabiq, Sayyid. (1977). Fiqh al-Sunnah. Beirut: Dar al-Kutub al-‘Arabī.
Shils, Edward. (1981). Tradition. Chicago: University of Chicago Press.
al-Siba’i, Mustafa ibn Husni. (2012). al-Sunnah wa Makanatuha fi al-Tasyri’ al-Islami. Kairo: Dar al-Salam,
Snook, Edith. (2015). “Beautiful Hair, Health, and Privilege in Early Modern England.” Journal for Early Modern Cultural Studies, 15(4), 22–51. https://www.jstor.org/stable/jearlmodcultstud.15.4.22.
Suryadi. (2008). Metode Kontemporer Memahami Hadis Nabi. Yogyakarta: Teras.
al-Suyuṭi, ʻAbd al-Rahman ibn Abi Bakr. (1996). al-Dibaj ʻala Shahih Muslim. Kerajaan Saudi Arabia, Dar ibn ʻAffan.
al-Suyuṭi, ʻAbd al-Rahman ibn Abi Bakr. (1424 H.). Qut al-Mughtadli ʻala Jamiʻ al-Tirmidzi. Mekkah: Universitas Umm al-Qura.
al-Syawkani, Muhammad ibn ʻAli. (1993). Nayl al-Awthar. Mesir: Dar al-Hadits.
Tan, Harry Hartanto, Obed Bima Wicandra, & Asthararianty. (2016) “Perancangan Buku Ilustrasi Tentang Beragam Sejarah Gaya Rambut Tahun 1990 – 2016.” Jurnal Desain Komunikasi Visual Adiwarna, 1(8): 1-11.
al-Thahawi, Ahmad ibn Muhammad. (1994). Syarh Maʻani al-Atsar. Kairo: ʻAlam al-Kutub.
al-Tirmidzi, Muhammad ibn ʻIsa. (1975). Sunan al-Tirmidhi. Kairo: Syirkat Maktabat wa Mathbaʻat Musythafa al-Babi al-Halabi.
Ubet, Abdulloh. (2022). “Haji Pengabdi Setan: Ali Mustafa Yaqub and the Contextual Understanding of the Hadith.” Mutawatir: Jurnal Keilmuan Tafsir Hadith, 12(1): 175–190. https://doi.org/10.15642/mutawatir.2022.12.1.175-190.
Wahdah, Yuniarti Amalia. (2021). “Hermeneutika Double Movement Fazlur Rahman Dalam Studi Hadits.” Al Fawatih: Jurnal Kajian Al-Qur’an dan Hadis 2(2): 30-43. https://doi.org/10.24952/alfawatih.v2i2.4841.
White, Shane, & White, G. (1995). “Slave Hair and African American Culture in the Eighteenth and Nineteenth Centuries.” The Journal of Southern History, 61(1), 45–76. https://doi.org/10.2307/2211360.
Wutsqaa, Urwatul. (2023). “Alasan Jamaah Laki-Laki An-Nadzir Berambut Sebahu dan Pirang,” Detik, April 3, Senin. https://www.detik.com/sulsel/berita/d-6653884/alasan-jamaah-laki-laki-an-nadzir-berambut-sebahu-dan-pirang.
Yaqub, Ali Mustafa. (2016). Cara Benar Memahami Hadis. Jakarta: Pustaka Firdaus.
Yaqub, Ali Mustafa. (2016). Kalau Istiqamah, Nggak Bakal Takut, Nggak Bakal Sedih. Jakarta: Noura.
al-Zuhayli, Wahbah. (2007). al-Fiqh al-Islami wa Adillatuh. Beirut: Dar al-Fikr.
Zulkifli. (2018). Menuju Teori Praktik Ulama. Ciputat, Haja Mandiri.
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2026-08-12
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F, F., & Yasin, Y. (2026). Ali Mustafa Yaqub’s Contextual Hadith Approach on the Prophet’s Hair and Its Implication for Sunnah Claims in Indonesia: A Hermeneutical Reading through Fazlur Rahman’s Double Movement Theory . AL QUDS : Jurnal Studi Alquran Dan Hadis, 10(2), 253–269. https://doi.org/10.29240/alquds.v10i2.16994
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