168 research outputs found
Prof. H. Ibrahim Husein, MA (Rektor IAIN Ar-Raniry Periode 1982-1987 & 1987-1990)
No full textArtikel ini menyajikan profil ringkas salah seorang Rektor IAIN Ar-Raniry, yaitu Prof. H. Ibrahim Husein, MA (Periode 1982-1987 & 1987-1990). Ulasan dimulai dengan mengutarakan asal-usulnya, riwayat pendidikan, riwayat pekerjaan, aktivitas organisasi, kepemimpinan dan kepribadian, dan tentu saja juga menampilkan karya-karyanya
Prof. H. Ibrahim Husein, MA (Rektor IAIN Ar-Raniry Periode 1982-1987 & 1987-1990)
No full textArtikel ini menyajikan profil ringkas salah seorang Rektor IAIN Ar-Raniry, yaitu Prof. H. Ibrahim Husein, MA (Periode 1982-1987 & 1987-1990). Ulasan dimulai dengan mengutarakan asal-usulnya, riwayat pendidikan, riwayat pekerjaan, aktivitas organisasi, kepemimpinan dan kepribadian, dan tentu saja juga menampilkan karya-karyanya
An Exploratory Study on Health Reproduction Understanding and Community Social Control towards Pre-Marital Sex Behaviors among Adolescents in Makassar
No full textFacts about premarital sex behaviors are found everywhere. Media, in addition, reported many cases of abortion,
infanticide, and so forth. The Indonesian Center for Family Planning (so-called PKBI) in 2008 reported that abortion cases in
Indonesia were no less than 2.5 million cases each year. The study, therefore, aimed at exploring factors triggering premarital
sex behavior in Makassar. This research was quantitative and qualitative research. The quantitative method descriptively
presented the data. Meanwhile, the qualitative method was an explorative technique to conduct in-depth interviews with re-
spondents who have experienced premarital sexual intercourse (coitus). The sampling technique applied snowball sampling.
The study samples were 300 people. The results suggested that there were 11 adolescents or teenagers (3.7%) who have ex-
perienced sexual intercourse (coitus). This study, moreover, found that teenagers used different media to access pornographic
materials, such as electronic and printed media. It was found that 91 (30.3%) teenagers accessed it from the internet; 60
(20%) from mobile phones; 46 (15.3%) teenagers read the content from books/novels/comics; 14 (4.7%) from magazines;
and only 11 (3.7%) teenagers accessed it by means of video discs. Another study related to the teenagers’ knowledge about
sex education revealed that there were 157 (52.3%)adolescents who were considered having good knowledge about sex ed-
ucation and the negative effects of free sex, 142 or 47.3% have fair knowledge and only 1 (0.3%) who did not know about
sex education and the effects of free sex. Based on the study results, it is advised to the school authority to add sex education
subjects, especially regarding the dangers of premarital sex and the negative effects of free sex and so forth. In addition, the
school should build cooperation with formal health care teams to provide teaching, counseling, and important information
about sex education and the dangers of free sex. Furthermore, it is highly suggested for the school to improve religious
teaching-learning activities and counseling for the students and to provide constructive punishments when students did not
participate or involve in the activities
KONTRIBUSI PEMIKIRAN HASBI ASH-SHIDDIEQY TENTANG HADIS DAIF
No full textHasbi Ash-Shiddieqy is a scholar, expert on Jurisprudence, expert on Tafsir Al-Quran, Hadith expert and Indonesian academic. Hasbi Ash-Shiddieqy is also a figure who is an expert in the field of Hadith, he has many views in the field of Hadith as well as on Daif Hadith. In addition, he is a prolific scholar who has ideas about Islam. In line with the main research, this study aims to find out an explanation of the steps of the Daif Hadith according to Hasbi Ash-Shiddieqy, to find out the views of Hasbi Ash-Shiddieqy and the ulama in responding to the Daif Hadith. The research method of this thesis is a type of qualitative research, the source of the research is to collect data that has been found previously so that it can be understood easily by the author which is very necessary so that it can be known related to Hasbi Ash-Shiddieqy's Thoughts on Daif Hadith. This research is also classified as library research, where the author will utilize data sources in the form of literature related to the discussion. Based on the results of the research conducted, it shows that in determining the authenticity of the Hadith Hasbi has his own opinion regarding the conditions for the acceptance of the Hadith Sanad which can be said to be Sahih, namely Ittisal al-sanad (continuation of the sanad), Shadb (safe from oddities or not contrary to a more sophisticated history), Congratulations from illat, All narrators are fair, All narrators are Dhabit. If any of these conditions fail then the Hadith becomes Daif. Regarding Daif Hadith, Hasby As-Shiddieqy argues that all scholars do not agree to allow Daif Hadith to be used as evidence to establish a law. Daif Hadith can only be used as a charity for the practice of Sunnah. Here it is emphasized that there are different definitions of practice with fadhail charity. Practice is the thing that is recommended to be done while the fadhail of charity is the virtue or reward after doing a deed
MANHAJ HASBI ASH-SHIDIEQI KARYANYA DALAM BIDANG HADIS METODENYA, PEMIKIRANNYA, KRITIK ULAMA SERTA KELEBIHAN DAN KEKURANGANNYA
No full textThe purpose of the journal was made so that we could find out about Hasbi Asshiddiqhi's activities. Among Indonesian figures who were considered reformers, who put forward the importance of ijtihad in the early twentieth century. Among them is Hasbi Asshiddiqi from Aceh. Even the latter, including one who directly received education from a modern university founded by Ahmad Surkati, one of the reformers of Islam. In addition, Hasbi Ash-Shiddieqy experienced the forging of renewal with his involvement in two Islamic reform organizations, namely Muhammadiyah and Persis. Activeness in these two Islamic organizations did not necessarily make Hasbi's thinking shackled and limited by the provisions and decisions of the two organizations. For the purposes of discussion, the author will systematize Hasbi's thought in the field of hadith in the following matters. First, his views on the nature of Hadith and Sunnah and their periodization. Second, the criteria for the authenticity of hadith. Third, research and maintenance of Hadith. Fourth, the methodology of understanding hadith (sharh) al-hadîth). Hadith and Sunnah and the Periodization of Hasbi Ash-Shiddieqy Perspectives Regarding the understanding of hadith and sunnah, Hasbi clearly distinguishes between the two terms. Hasbi views that hadith is all events relying on the Prophet, even though the event occurred only once in the Prophet's life, and even though it was only narrated by a narrator. From here we can take the result or essence of his thought, which is very worthy of being said as a reformer in the field of hadith in Indonesia, his courage to oppose the flow or dare to be different from others is a necessity of a Hasbi Asshiddiqi
Pernikahan beda agama dan relevansinya terhadap hukum pernikahan di Indonesia: Studi komparatif pemikiran Hasbi Ash-Shiddieqy dan Quraish Shihab
No full textINDONESIA:
Pernikahan beda agama merupakan salah satu persoalan yang masih menjadi polemik dalam hukum di Indonesia. Masih terdapat banyak perbedaan pendapat terhadap hukum pernikahan beda agama, seperti halnya perbedaan pemikiran diantara mufassir-mufassir Indonesia. Dari uraian tersebut, maka penulis ingin mengkaji penafsiran tentang pernikahan beda agama yang dilakukan oleh para mufassir Indonesia dari era 90-an hingga saat ini dan merelevansikannya dengan ketentuan hukum di Indonesia yang telah ada sejak 1974.
Fokus penelitian:1) Bagaimana pemikiran Hasbi Ash-Shiddieqy dan Quraish Shihab tentang pernikahan beda agama? 2) Bagaimana relevansi pemikiran Hasbi Ash-Shiddieqy dan Quraish Shihab tentang pernikahan beda agama terhadap hukum pernikahan beda agama di Indonesia?
Penelitian ini menggunakan jenis penelitian hukum normative dengan pendekatan Al-Qur’an , perundang-undangan dan pendekatan komparatif. Penelitian ini dilakukan dengan menelaah ayat-ayat al-Qur’an tentang pernikahan beda agama dari mufassir Indonesia dan merelevansikannya dengan hukum yang berlaku di Indonesia.
Hasil penelitian menunjukkan bahwa: 1) Terdapat 3 pendapat Hasbi dan Quraish dengan mendasarkan pada ketiga ayat pernikahan beda agama sebagai berikut. Berdasarkan surah al-Baqarah (2) : 221, Quraish Shihab dan Hasbi Ash-Shiddieqy sepakat berpendapat mengenai keharaman pernikahan seorang muslim dengan seorang musyrikah. Berdasarkan surah al-Ma’idah (5) : 5, Quraish dan Hasbi juga sependapat bahwa laki-laki muslim boleh menikahi wanita Kitabiyah, namun tidak sebaliknya. Adapun mereka mnggolongkan wanita kitabiyah adalah wanita Yahudi dan Nasrani. Berdasarkan surah al-Mumtahanah (60) : 10, Hasbi Ash-Shiddieqy dan Quraish Shihab berpendapat bahwa pernikahan dengan orang kafir itu diharamkan. 2) Berdasarkan pendapat Hasbi dan Quraish yang membolehkan pernikahan dengan Yahudi dan Nasrani, menjadi tidak relevan dengan pernikahan beda agama yang ada dalam ketentuan hukum Undang-Undang Perkawinan. Hal ini dikarenakan, ketentuan dalam pasal tersebut tidak menujukkan wanita-wanita mana yang boleh dinikahi
ENGLISH:
Interfaith marriage is one problem that is still a polemic in Indonesian law. There are still many differences of opinion regarding interfaith marriage law, as well as differences of thought between Indonesian mufassir. From this description, the writer wants to examine the interpretation of interfaith marriages conducted by Indonesian commentators from the era of the 90s to the present and to revive them with legal provisions in Indonesia that have existed since 1974.
The Focus of the research: 1) What are the thoughts of Hasbi Ash-Shiddieqy and Quraish Shihab about interfaith marriages? 2) What is the relevance of Hasbi Ash-Shiddieqy and Quraish Shihab's thoughts on interfaith marriages to the applicable law of interfaith marriages in Indonesia?
This research uses normative research with The Al-Qur'an approach, legislation, and comparative approach. This research was conducted by studying the verses of Al-Qur’an regarding interfaith marriages from Indonesian commentators and re-evaluating them with applicable law in Indonesia.
The results showed that: 1) There are 3 Hasbi and Quraish opinions based on the three verses of interfaith marriage as follows. Based on Surah al-Baqarah (2): 221, Quraish Shihab and Hasbi Ash-Shiddieqy agreed to oppose the prohibition of a Muslim's marriage with a musyrikah. Based on Surah al-Ma'idah (5): 5, Quraish and Hasbi also agree that Muslim men may marry a Kitabiyah woman, but not vice versa. As for those who classify as Kitabiyah women are Jewish and Christians. Based on Surah al-Mumtahanah (60): 10, Hasbi Ash-Shiddieqy and Quraish Shihab argue that marriage to infidels is forbidden. 2) Based on the opinion of Hasbi and Quraish that permits marriage with Jews and Christians, it becomes irrelevant to interfaith marriages that are in the legal provisions in the Marriage Law. This is because the provisions in the article do not indicate which women may be married
ARABIC:
إختلاف الدين في الزواج مشكلة من مشاكل القانونية عند قانون الإندونيسا. كثير من الاختلافات الرأي يتعلق بإختلاف الدين في الزواج ، كما يختلف بين المفسرين الإندونيسيين. ولهذا الوصف ، يريد الباحث أن يباحث تفسير إختلاف الدين في الزواج التي أجراه المفسرون الإندونيسيون من عصر التسعينيات حتى الأن وإرباطه بقانون في إندونيسيا موجود منذ عام 1974.
تركيز البحث: 1) كيف إختلاف الدين في الزواج عند حسبي الصديقي وقريش شهاب ؟. 2) كيف مناسبة بين تفكير حسبي الصديقي وقريش شهاب عن إختلاف الدين في الزواج بقانون الأختلاف الدين في الزواج بإندونيسيا؟
يستخدم هذا البحث بحثا قانونيا معياريا مع مقاربة القرآنبية والقانونية ومقارنة. و يأتي هذا البحث بمطالعة آيات القرآن يتعلق بإختلاف الدين في الزواج من المفسرين الاندونيسيين وإرباطه مع القانون الذي يعمل في إندونيسيا.
و نتائج البحث هي: 1) أن هناك 3 آراء عند حسبي الصديقي وقريش شهاب تستند إلى ثلاث آيات من القرآن عن إختلاف الدين في الزواج كما يلي. بناءً على سورة البقرة (2): 221 ، يتفق قريش شهاب حسبي الصديقي على تحريم زواج المسلم بالمشركة. واستناداً إلى سورة المائدة (5): 5 ، يتفق قريش وحسبي الصديقي أيضاً على جواز الرجل المسلم أن يتزوج امرأة من أهل الكتاب ، وليس العكس. وهما يقسمان النساء قسمتين يهودية ونصرنية. واستنادًا إلى سورة الممتحانة (60): 10 ، يقول حسبي الصديقي وقريش شهاب أن تزويج المشركة حرام. 2) بناءً على رأي حسبي الصديقي وقريش شهاب الذي يجوزان زواج اليهودية والنصرنية ، فلم يكن مناسبا بإختلاف الدين في الزواج الذي يوجد في الأحكام القانون الزواج. وهذا يسبب لأن الأحكام في المادة القانون الزواج لا تشير إلى أي إرأة التي تجوز تزويجاها
Telaah Atas Karya Tafsir Di Indonesia: Studi Atas Tafsir Al-Bayan Karya Tm. Hasbi Al-Siddiqi
No full textThis article discusses the characteristic of TM Hasbi as-Siddiqi's Tafsir al-Bayan, its methodology and influence to the society. Indonesian Muslims' reception toward this tafsir is also discussed. This article suggests that the the methodology of thre Quranic interpretation utilized in tafisr al-Bayan is analytical method or tahlili. This tafsir also puts emphasis on Islamic jurisprudence (fiqh), partly because the author of the Tafsir is reknowned as a professor in Islamic Law
MODERATE ISLAM REVISITS: A Lesson from T.M. Hasbi Ash-Shiddieqy’s Interpretation of Wasathiyah in Tafsir An-Nuur
No full textAbstract: The specific objective of this this article is to explore Muhammad Hasbi As-Shiddieqy's conceptualization of the term wasathiyah, which is analitically studied from his work “Tafsir An-Nuur.” His conceptualisation is of interest because previously published studies on moderate Islam are not consistent, while Hasbi’s contribution offers some important insights intoresolving this discrepency. In additions, Hasbi’s signification of the termof wasathiyah is found elsewhere in in many of his fiqh books, which is used as secondary sources. By using descriptive interpretive analysis, it is found that wasathiyah, in Hasbi's view, is an attitude of life that can bring humans true happiness by referring to the Quran. Then, happiness itself is understood as the ability to solve various problems based on the concept of ijtihad. He emphasized that the essence of wasathiyah is an attitude of life that can make Islamic society advanced and civilized by promoting moral values, such as justice, tolerance, openness, and respect for diversity.Therefore, I argue that Hasbi’s conceptualisation of the term might bring harmony between the group who are for traditionalism and against modernism, and the other who advocate liberalism and modernism.Keywords: moderate Islam, wasathiyah, Muhammad Hasbi Ash-Shiddieqy, Tafsir An-Nuu
Telaah atas Karya Tafsir di Indonesia: Studi atas Tafsir al-Bayan Karya Tm. Hasbi al-Siddiqi
No full textThis article discusses the characteristic of TM Hasbi as-Siddiqi’s Tafsir al-Bayan, its methodology and influence to the society. Indonesian Muslims’ reception toward this tafsir is also discussed. This article suggests that the the methodology of thre Quranic interpretation utilized in tafisr al-Bayan is analytical method or tahlili. This tafsir also puts emphasis on Islamic jurisprudence (fiqh), partly because the author of the Tafsir is reknowned as a professor in Islamic Law
Internalisasi Dialog Nabi Ibrahim Dengan Ayahnya Dalam Surah Maryam Ayat 42-48 Perspektif Pendidikan Islam
No full textPenelitian ini bertujuan untuk menganalisis internalisasi nilai-nilai pendidikan Islam dalam dialog Nabi Ibrahim dengan ayahnya sebagaimana termaktub dalam Surah Maryam ayat 42–48. Kajian ini menggunakan pendekatan kualitatif dengan metode studi kepustakaan (library research) dan analisis tafsir tematik (mawḍū‘ī), melalui telaah terhadap tafsir klasik seperti Ibn Katsir dan tafsir kontemporer M. Quraish Shihab, serta sumber-sumber akademik modern. Hasil penelitian menunjukkan bahwa dialog Nabi Ibrahim mencerminkan tiga dimensi utama pendidikan Islam, yaitu nilai akhlak, dakwah, dan sosial. Nilai akhlak terlihat dari sikap hormat, kesabaran, dan kelembutan Nabi Ibrahim dalam berkomunikasi dengan ayahnya yang berbeda keyakinan. Nilai dakwah tercermin dari metode persuasif yang logis dan penuh kasih sayang, sedangkan nilai sosial tampak pada keberanian moral, toleransi, dan kemampuan menjaga hubungan meski dalam perbedaan. Penelitian ini menegaskan bahwa dialog Nabi Ibrahim merupakan model pendidikan Qur’ani yang holistik, menyeimbangkan aspek iman, akal, dan etika. Relevansinya dalam pendidikan modern terletak pada penguatan karakter peserta didik agar berpikir kritis, berakhlak mulia, serta mampu berdialog secara santun dalam konteks keberagama
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