36 research outputs found
OTORITAS HADIS AHAD DAN KRITERIA KESHAHIHANNYA PERSPEKTIF MUHAMMAD AL-GHAZALI DALAM KITAB AL-SUNNAH Al-AL-NABAWIYYAH BAIN AHL AL-FIQH WA AHL AL-ḤADĪṠ
No full textThis study aims to describe and analyze Muhammad al-Ghazali's thoughts on the authority of the hadith ahad and the criteria for authenticity of the hadith formulated in the book al-Sunnah al-Nabawiyah Baina ahl al-Fiqh wa Ahl al-Ḥadīṡ The main issues raised are 1) how Muhammad's thoughts al-Ghazali about the authority of the hadith ahad and the criteria for its authenticity, 2) how is the method of criticism of Muhammad al-Ghazali in relation to the understanding of the Prophet's Hadith. This type of research is library research, which uses literature in the form of books and articles as primary data sources and secondary data sources, data collection techniques are direct and indirect citations. The data analysis technique used is content analysis, which is an effort to describe and analyze in depth the content of written or printed information objectively and systematically. The results of this study are 1) Al-Ghazali set five criteria as requirements in the hadith to be accepted properly; three criteria related to sanad and two criteria related to matan (hadith material). The three criteria related to the sanad are; a. dhabit narrator, b. Fair narrator, c. Points one and two must be owned by all narrators in the sanad. He did not include the continuity of the chain as a criterion for the validity of the hadith, because according to him this element had actually entered into the criteria for point two. Criteria related to matan, are: a) Matter of hadith is not syā (one or more of the narrators contradict their narration with a narrator who is more accurate and more reliable), b) Matan hadith does not contain illat qadhihah, i.e. deficiencies that are known by hadith experts so they reject the history of a narrator. 2) Al-Ghazali's method in critiquing the hadiths goes through four steps, namely testing with the Qur'an, testing with Hadith, testing with historical facts, and testing with scientific truth
PRESTASI ULAMA PADA ERA STAGNASI PEMIKIRAN FIQHI
No full textThis study aims to describe the condition of Islamic law when it arrived at the era and period of Islamic jurisprudence. stagnant, starting in the middle of the 4th century H until the XII century H. and analyzing the factors that caused the taqlid attitude and how the role of the fiqhi scholars in this era. Types of qualitative descriptive research, including library research, namely research in which all data, both primary and secondary data, are obtained from the literature, in the form of books or books related to the research subject. The data analysis was carried out through content analysis techniques, namely the effort to describe and analyze in depth the contents of a written or printed information objectively and systematically to reveal the message contained in it. The results of this study are the causes of taqlid attitudes are the students' strong fanaticism towards teachers, school fanaticism, court institutions that are suppressed based on certain schools of thought, and the publication of fiqhi codification works of priests, moral decadence that occurs widely so that the door to ijtihad is closed. The activities of the ulama as scientific achievements have brought a fragrance and raised their degrees, namely mentakhrij illat-illat law which has been assigned by the priests of the schools so that the basics of thought (ushul fiqh) of their schools become clear, conduct tarjih of various differences of opinion, conduct discussions and debates. which gave birth to writings on the ethics of debating, as well as codifying in the form of al-masanid, al-mustadrak, mukhtasar, hawasy, takmilat, fiqhi, ushul fiqh, and fatawa. Penelitian ini bertujuan mendeskripsikan kondisi hukum Islam ketika sampai pada era dan periode stagnan, dimulai pertengahan abad ke-4 H sampai abad XII H. dan menganalisis faktor-faktor penyebab terjadinya sikap taqlid tersebut dan bagaimana peran para ulama fiqhi pada era ini. Tipe Penelitian deskriptif kualitatif, termasuk penelitian pustaka yakni penelitian yang seluruh datanya, baik data primer maupun data sekunder diperoleh dari literatur kepustakaan, berupa buku-buku atau kitab yang berkaitan dengan subyek penelitian. Adapun analisis data dilakukan melalui teknik analisis isi, yaitu usaha menguraikan dan menganalisis secara mendalam isi suatu informasi tertulis atau tercetak secara obyektif dan sistematis untuk mengungkapkan pesan yang terkandung di dalamnya. Hasil penelitian ini adalah penyebab sikap taqlid adalah sikap fanatisme yang kuat murid-murid kepada guru, fanatisme mazhab, lembaga pengadilan yang ditekan berpedoman pada mazhab tertentu, dan terbitnya karya kodifikasi fiqhi para imam, dekadensi akhlaq yang terjadi secara luas sehingga pintu ijtihad pun ditutup. Aktifitas ulama sebagai prestasi ilmiah yang telah membawa harum serta mengangkat derajat mereka, yaitu mentakhrij illat-illat hukum yang telah diistimbathkan para imam mazhab sehingga dasar-dasar pemikiran (ushul fiqh) mazhab mereka menjadi jelas, melakukan tarjih berbagai perbedaan pendapat, melakukan diskusi dan debat yang melahirkan karya tulis tentang etika berdebat, serta melakukan kodifikasi dalam bentuk al-masanid, al-mustadrak, mukhtasar, hawasy, takmilat, fiqhi, ushul fiqh, dan fatawaa.
PERBANDINGAN DUA KITAB SYARAH ṢAḤĪḤ AL-BUKHĀRĪ: FATḤ AL-BĀRĪ DAN ‘UMDAT AL-QĀRĪ
No full textThis paper aims to describe the method adopted by Ibn Hajar al-Asqalani and Badr al-Din al-Aini in explaining the meaning and content of the traditions of the Prophet. in his two syarah books, respectively, Fath al-Bari Syarah Sahih al-Bukhari and the book Umdat al-Qari syarah Sahih al-Bukhari. Furthermore, a comparison is made to find the similarities and differences of the two books so that the advantages and privileges of each can be known. In this study, a qualitative descriptive method was used. Is a type of library research whose data comes from literature in the form of books Data analysis was carried out using content analysis techniques. The results of this study; The similarities are found in the two books using the tahliliy and muqaran methods, which explain the meaning of the content of hadith from various aspects the strongest; put forward the asbab al-wurud hadith and relate it to the appropriate verse. These two books also state differences in the pronunciation of hadith in other narrations, and compare the opinions of the scholars in each discussion. The difference is, Fath al-Bari covers a lot of scientific discussion, including contextual analysis by looking at the asbab wurud hadith or doing grammatical analysis, and the socio-cultural conditions of society when a hadith appears. The approach used in Syar Fatḥ al-Bārī uses a linguistic, multi-disciplinary, and historical approach. Meanwhile, Umdat al-Qari is more dominated by linguistic aspects, both grammatical aspects and i'rab, sharfi, bayan and ma'aniy aspects, so this book can be said to use a linguistic approach or style (linguistics). In terms of writing techniques in Fath al-Bari found repeated explanations (mukarrar) in several places without any additional explanation. Al-Aini to be more consistent in the application of systematics. In various places to clarify his syarah, al-Aini applies the question and answer method so that it is called a characteristic of this book.Tulisan ini bertujuan mendeskripsikan metode yang ditempuh oleh Ibnu Hajar al-Asqalani dan Badr al-Din al-Aini dalam menjelaskan makna hadis-hadis Nabi saw. dalam dua kitab syarahnya masing-masing, Fath al-Bari Syarah Shahih al-Bukhari dan kitab Umdat al-Qari Syarah Shahih al-Bukhari. Selanjutnya dilakukan perbandingan untuk menemukan persamaan dan perbedaan dua kitab tersebut sehingga dapat diketahui keunggulan dan keistimewaan masing-masing. Dalam kajian ini digunakan metode deskriptif kualitatif. Merupakan jenis penelitian pustaka yang data-datanya bersumber dari literatur berupa buku atau kitab. Analisis data dilakukan dengan teknik analisis isi. Hasil penelitian ini; Persamaannya ditemukan kedua kitab menggunakan metode tahliliy dan muqaran, yakni menjelaskan makna kandungan hadis dari berbagai aspek mengemukakan asbab al-wurud hadis serta mengaitkan dengan ayat yang sesuai. Kedua kitab ini juga mengemukakan perbedaan lafaz hadis pada riwayat lain, dan membandingkan pendapat para ulam. Perbedaan yaitu, Fath al-Bari banyak mencakup pembahasan ilmiah, meliputi analisis kontekstual dengan melihat asbab wurud atau melalukan analisis gramatika, dan kondisi sosial budaya masyarakat ketika munculnya suatu hadis. Pendekatan yang digunakan Fatḥ al-Bār model pendekatan linguistik, multi disipliner, dan pendekatan historis. Sedangkan Umdat al-Qari lebih didominasi pada pensyarahan aspek kebahasaan, baik aspek gramatika maupun i’rab, sharfi, aspek bayan dan ma’aniy, sehingga disebut bercorak kebahasaan (linguistik). Dari segi teknik penulisan dalam Fath al-Bari ditemukan penjelasan yang berulang (mukarrar) tanpa ada penjelasan tambahan. Al-Aini cenderung lebih konsisten dalam penerapan sistematika Kasus seperti ini tidak ditemukan dalam Umdat al-Qari. Dalam berbagai tempat untuk memperjelas syarahannya al-Aini menerapkan metode tanya jawab sehingga disebut sebagai ciri khas kitab ini
MENGENAL MUSNAD AHMAD IBN HANBAL
No full textThe existence of hadith is very urgent in Islamic law, because hadisth is the second source of Islamic law teachings. In this regard an hadith is worthy made as the source of Islamic law if it meets the validity level both sanad and matan. The validity level of hadith is most varied depending on the writer. One of the Hadith Book is Musnad Ahmad ibn Hanbal. From the result of study is recognized that there is authentic quality and some are dhaif (weak) hadiths in the Musnad Ahmad bin Hanbal The existence of the hadith dhaif in Musnad Ahmad was influenced by the attitudes and his views that more preceding the weak hadith than opinions or ra'yu. He also allows the use of hadith dhaif as basis in the problem of fadhai ‘amal or basic on the benefit and utility of a practice.
Keywords: Musnad Ahmad ibn Hanbal, validity level of hadit
MUQĀRANAH SEBAGAI METODE MENEMUKAN SHUDHŪDH PADA MATAN HADIS
No full textThis study intends to explain shudhūdh and the method of understanding it in the hadith matn. It seems that the research on shudhūdh that has been done by scholars and hadith experts focuses more on the hadith sanad, and leaves the discussion of shudhūdh that is in the hadith matn. This research is a qualitative descriptive study by relying on literature sources. From the research conducted, it is found that shudhūdh is actually the causes that make a hadith matn considered odd because it violates other matn which is more numerous or stronger, after comparisons between all the narrations in that hadith. The hadith whose matn is considered odd is called the shādhdh hadith, while the matn hadith which is more numerous is called the hadith maḥfūż. Comparison between narrators in a hadith is known as the muqaranah method, which has been applied to the matn since the time of the companions of the Prophet. As for the shudhūdh that can make the hadith matn awkward is idrāj, which is an insertion from a companion narrator; iqlāb, namely the interchangeability of the position of a word or sentence in matn; ziyādah, namely the addition of words or sentences from thiqah narrators; iḍṭirāb, which is the discovery of several different matnas without being able to decide which one is stronger or weaker; and taḥrīf and taṣḥīf, namely the occurrence of changes in letters or readings in words or sentences in the matn
Model Pembacaan Basmalah pada Surah al-Fâtih?ah dalam Shalat; Kajian Hadis Tah?lîlîy
No full textThis hadith through two chain lines; Anas and Mughaffal. For the history of Anas, there is no diversity in his lafadz, except in muwaththa’ having the difference of lafadz because of the other likelihood and the possibility of tanawwu’ in this hadith. While the history of Mughaffal is the diversity of lafadz. This history of Muslim is of shahih and muttashil. There are three versions of basmalah reading model on jahriyah prayer; Shafi’iyyah argues basmalah sunnah read aloud (jahr). With the basis of the argument stating basmalah is the part of al-fatihah that must be read jahr; Some scholars believe basmalah sunnah is read softly (sirr). This is the opinion of al-Bukhari, Muslim, al-Zaila’i, Ibnul Qayyim, Hanafiyyah, and Hanabilah with the basis of absence of the shahih and sharih that the Prophet hardened basmalah reading; and Malikiyyah argues that reading is jahr. Ibn Taymiyah explains that none of the hadith expressly basmalah reading jahr, but there is a history that the Prophet had hardened basmalah readings, so the right is the Prophet sometimes basmalah and sometimes breaks it, but most often it is toss it down so that’s more important. Basmalah is read by jahr because of the existence of a great ally to achieve
KONSEP HIDAYAH DALAM AL-QUR’AN
No full textKata hidayah dalam al-Qur’an tidak ditemukan dalam bentuk kata ةيادهلا (alhidayah)
secara eksplisit, melainkan hanya dalam bentuk kata yang memiliki akar
kata yang sama, yaitu sebanyak 293 kata dengan seluruh derivasinya. Secara bahasa,
hidayah berarti petunjuk atau bimbingan dari Tuhan. Adapun secara terminologi
berarti penjelasan dan petujuk jalan yang akan menyampaikan seseorang kepada
tujuan sehingga meraih kemenangan di sisi Allah.
Klasifikasi hidayah dalam Alquran terdiri atas empat macam, yaitu a. Hidayah
i’tiqadiyah, yaitu petunjuk terkait keyakinan hidup, b. Hidayah thariqiyah, yaitu
petunjuk terkait jalan hidup, c. Hidayah ‘amaliyah, yaitu petunjuk terkait aktivitas
hidup, d. Hidayah Fitriyah (Fitrah).
Hidayah keagamaan terbagi atas dua. Pertama, hidayah atau petunjuk dalam
arti menyampaikan kepada pihak lain ajaran-ajaran agama dan atau memberi contoh
penerapannya. Ini adalah “hidayah irsyad”. Hidayah semacam ini dilakukan oleh
Allah dan dapat juga dilakukan oleh manusia. Kedua, hidayah atau petunjuk
keagamaan serta pemberian kemampuan untuk melaksanakan isi petunjuk itu.
Hidayah itu adalah “hidayah taufik’. Ia tidak dapat dilakukan kecuali oleh Allah Swt.
Beberapa usaha manusia untuk memperoleh hidayah menurut Alquran, yaitu
bertauhid, taubat, belajar agama, mengerjakan apa yang diperintahkan Allah dan
menjauhi apa yang dilarangNya, membaca Alquran, memahami dan
mengamalkannya, berpegang teguh kepada agama Allah, mengerjakan shalat, dan
berkumpul dengan orang shaleh. Seseorang tidak mendapatkan hidayah karena
melakukan berbagai perbuatan buruk dan kezaliman
STUDI TAHLILIY ATAS HADIS NABI SAW. TENTANG KUALITAS KEIMANAN LINIER DENGAN KUALITAS AKHLAK
No full textAhlak mempunyai eksistensi penting dalam Islam dan nilainya sama
pentingnya dengan dimensi Islam yang lain. Akhlak yang baik mengangkat manusia ke
derajat yang tinggi dan mulia. Sebaliknya akhlak yang buruk akan membinasakan umat
manusia. Manusia yang mempunyai akhlak yang buruk senang melakukan sesuatu yang
merugikan orang lain, senang melakukan kekacauan, senang melakukan perbuatan
tercela yang akan membinasakan diri dan masyarakat seluruhnya. Dengan demikian
akhlak menjadi kunci sukses seseorang di dunia dan di akhirat. Tujuan dari berbagai
ibadah dalam Islam, seperti puasa, zakat, shalat dan haji pada dasarnya adalah untuk
membentuk akhlak mulia. Jadi, tanpa tanpa akhlak mulia ibadah tersebut akan sia-si
Straightening the Understanding of the Text "Al-Nikāḥ Sunnatī, Fa Man Ragiba 'An Sunnatī Fa Laisa Minnī".
No full textThe misunderstanding of the text "al-nikāḥ sunnatī, fa man ragiba 'an sunnatī fa laisa minnī" is the starting point of this research. This text is claimed by many to be a hadith text, whereas there is not a single hadith text that contains this text in the same wording. In terms of understanding, the word "sunnah" in the text is usually understood in the sense of fiqh, if done gets a reward, if abandoned is not sinful, the text "fa man ragiba" is understood as who does not marry, and the text "fa laisa minnī" is understood as who does not marry has left Islam. This research is descriptive qualitative which relies on its data sources from written data (library research). The collected data is analyzed using the theory of naqd al-ḥadīth to determine whether the text is a hadith or not and determine its quality, while to understand the text, the theory of fiqh al-ḥadīth is used. The question to be answered is how the misunderstanding of the text "al-nikāḥ sunnatī, fa man ragiba 'an sunnatī fa laisa minnī". This study found that the text under study is not a hadith text, but a riwāyat bi al-ma'nā of another hadith text. The understanding that the law of marriage is sunnatī in the fiqh sense is erroneous, because the word sunnatī in the Hadīth text means the actions performed by the Prophet; the text "fa man ragiba" should be interpreted as rejecting marriage, because what is prohibited is the notion of al-tabattul and gamophobia; while "fa laisa minnī" means that the person who does not marry does not perform the actions performed by the Prophet, not that the person leaves Islam.Abstrak
Ini adalah penelitian tentang kesalahpahaman terhadap teks “al-nikāḥ sunnatī, fa man ragiba ‘an sunnatī fa laisa minnī”. Dari segi kehadisan, teks ini diklaim sebagai teks matan hadis oleh banyak pihak, padahal tak ada satu matan hadis pun yang memuat teks tersebut dengan redaksi matan yang persis sama. Sementara dari sisi pemahaman, kata “sunnah” dalam teks biasa dipahami dalam pengertian fikih, jika dikerjakan mendapat pahala, jika ditinggal tidak berdosa; teks “fa man ragiba” dipahami siapa yang tidak menikah, dan teks “fa laisa minnī” dipahami orang yang tak menikah telah keluar dari Islam. Penelitian bersifat kualitatif deskriptif yang mengandalkan sumber datanya dari data-data tertulis (library research). Data-data terkumpul dianalisis menggunakan teori naqd al-ḥadīth untuk menentukan apakah teks ini adalah hadis atau bukan serta menentukan kualitasnya, sedangkan untuk pemahaman terhadap teks digunakan teori fiqh al-ḥadīth. Pertanyaan yang ingin dijawab adalah bagaimanakah penjelasan atas kesalahpahaman yang terjadi pada teks “al-nikāḥ sunnatī, fa man ragiba ‘an sunnatī fa laisa minnī”? Penelitian menemukan bahwa teks yang diteliti bukan teks hadis, melainkan riwāyat bi al-ma ‘nā dari matan hadis lain. Pemahaman bahwa hukum menikah adalah sunnah dalam arti fikih adalah keliru karena kata sunnah dalam teks bermakna perbuatan yang dipraktikkan Nabi saw.; teks “fa man ragiba” harus dimaknai menolak pernikahan, karena yang dilarang adalah paham al-tabattul dan gamophobia; sedangan “fa laisa minnī” maksudnya adalah mereka yang tidak menikah berati tidak melaksanakan perbuatan yang dipraktikkan Nabi saw., bukan seseorang telah keluar dari Isla
