1,721,041 research outputs found
Sujud Sahwi
No full textebook ini mengulas pengertian, hukum, sebab sebab kapan waktu untuk sujud sahwi kapan waktu bacaan dan juga tata cara sujud sahwi dilakuka
Khangdah – Sahwi Shai (Wihu Song)
No full textFour recordings in which Mr Khangdah Maitai sings and explains the Sahwi Shai (Wihu Song).
This consists of 2 video files and 2 sound files:
nst-mai_20120219_01_SM_JVC_Khangdah_SahwiShai
nst-mai_20120219_02_SM_JVC_Khangdah_SahwiShaiExplanation
nst-mai_20120219_01_MD_T_Khangdah_SahwiShai
nst-mai_20120219_02_MD_T_Khangdah_SahwiShaiExplanation
The details of these recordings are as follows:
nst-mai_20120219_01_SM_JVC_Khangdah_SahwiShai_Duration 11’13”, Sahwi Shai; also recorded as nst-mai_20120219_01_MD_T_Khangdah_SahwiShai
nst-mai_20120219_02_SM_JVC_Khangdah_SahwiShaiExplanation_Duration 13’07”, Explanation of the meaning of Sahwi Shai in everyday language. Also recorded as nst-mai_20120219_02_MD_T_Khangdah_SahwiShaiExplanation
nst-mai_20120219_01_MD_T_Khangdah_SahwiShai_Duration 11’14”, Sahwi Shai; also recorded as nst-mai_20120219_01_SM_JVC_Khangdah_SahwiShai
nst-mai_20120219_02_MD_T_Khangdah_SahwiShaiExplanation_Duration 13’09”, Explanation of the meaning of Sahwi Shai in everyday language. Also recorded as nst-mai_20120219_02_SM_JVC_Khangdah_SahwiShaiExplanatio
LETAK SUJUD SAHWI MENURUT MAZHAB HANAFI DAN MAZHAB SYAFI’I
No full textPokok permasalahan dalam ini adalah perbedaan pendapat tentang letak sujud sahwi antara mazhab hanafi dan mazhab syafi’i. Menurut mazhab Hanafi letak sujud sahwi setelah salam, sedangkan mazhab syafi’I letaknya sebelum salam. Kenyataan ini menimbulkan pertanyaan : dimanakah letak sujud sahwi ? apakah dalil yang digunakan ? Qaul mana yang rajah antar kedua mazhab ?, untuk memperoleh jawaban dari pertanyaan itu, studi ini diarahkan kepada library research, dan menggunakan penelitian kualitatif. Hadis-hadis sujud sahwi setelah salam, menurut analisis penulis pendapat Syafi’I yang paling rajih ( kuat) karena menurut syafi’i hadist hadist yang menyatakan sujud sahwi setelah salam dinasakhan oleh hadist riwayat ibnu buhainah (sujud sahwi sebelum salam), tentunya tanpa mengurangi rasa hormat dan ta’zim penulis kepada mazhab hanafi
Two notes on the Neo-Hittite name Sahwi
No full textThis article argues that Šaḫu-, the Urartian spelling of the Iron Age Luwian name Sahwi-, reflects a phonologically regular by-form, and Sahwi- is a theophoric name, based on the name of an Anatolian deity which is known from both the Hittite archives and Carian theophoric names
SUJUD SAHWI MENURUT PANDANGAN IMAM HANAFI DAN IMAM MALIKI
No full textLatar belakang penulis mengangkat permasalahan ini adalah karena
penulis melihat bahwa tidak ramai anggota masyarakat yang kurang faham
mengenai boleh atau tidaknya melaksanakan sujud sahwi. Maka,
fonomena ini menarik perhatian penulis untuk mengkaji dalam sebuah
penelitian : Pertama, bagaimana pandangan Imam Hanafi dan Imam
Maliki tentang sujuk sahwi. Kedua, bagaimana persamaan dan perbedaan
pendapat Imam Maliki tentang sujud sahwi. Ketiga, analisis terhadap
pandangan Imam Hanafi dan Imam Maliki tentang sujud sahwi. Penelitian
ini adalah bersifat Library Reseach iaitu studi kepustakaan dan sumber
primer dalam kajian ini adalah Kitab Al-Atsar yang menjadi musnad Imam
Abu Hanifah dan Kitab Muwaththa Imam Maliki. Manakala sumber
kedua pula diperoleh dari pelbagai literarur yang ada kaitannya dengan
permasalahan penelitian ini.
Imam Hanafi dan Maliki telah sepakat bahwa jika seseorang ragu
dalam jumlah raka’at dalam shalat maka yang dipakai adalah yang paling
diyakini jumlahnya yaitu yang paling sedikit jumlah rakaatnya. Imam
Hanafi memahami sujud sahwi adalah hukum wajib apabila seseorang
tersebut tidak melakukan sujud sahwi, maka dia telah meninggalkan suatu
kewajiban shalat. Menurut Imam Maliki apabila ada kurang maka sujud
sahwi sebagai pengganti. Tetapi apabila terlebih maka sujud sahwi itu
sebagai istighfar, bukan sebagai pengganti.
Dari hasil penelitian ini, penulis berpendapat bahwa pandangan Imam
Maliki lebih kuat untuk diamalkan kerana didukung oleh syariah baik nash
maupun jiwanya
Analisis pendapat Ibnu Hazm tentang diperbolehkannya sujud sahwi dalam keadaan berhadas
No full textSujud sahwi merupakan ibadah yang dikerjakan apabila melakuakan sesuatu di dalam shalat. Adapun mengenai bagaimana sujud sahwi itu dikerjakan para Ulama berbeda pendapat. Sebagian mereka berpendapat bahwa sujud sahwi hanya dikerjakan sebagaimana yang pernah Nabi SAW kerjakan. Sebagian yang lain berpendapat bahwa apa yang dikerjakan oleh Nabi SAW semasa hidupnya hanyalah sebagai contoh saja, sehingga harus dikembangkan lagi.
Mengenai tata cara pun mereka berbeda pendapat. Di anatara mereka ada yang berpendapat behwa sujud sahwi itu dikerjakan setelah salam. Dan ada yang berpendapat bahwa sujud sahwi itu sebelum salam.
Apakah itu setelah salam maupun sesudah salam, akan tetapi ketika sujud sahwi itu dikerjakan ada sebagian Ulama berpendapat bahwa sujud sahwi boleh dikerjakan dalam keadaan berhadas. Sebagaimana yang disampaikan oleh Ibnu Hazm. Adapun Ulama lain seperti Ulama Syafi’iyyah berpedoman bahwa sujud sahwi harus dikerjakan dalam keadaan suci
PELAKSANAAN SUJUD SAHWI DALAM PERSPEKTIF HADIS (Analisis Mukhtaliful Hadis).
No full textSkripsi ini berjudul “Pelaksanaan Sujud Sahwi Dalam Perspektif Hadis (Analisis Mukhtaliful Hadis). Islam sebagai agama yang penuh dengan kasih sayang memberikan suatu keringanan dengan disunnahkan untuk sujud sahwi, sebagai penebus kesalahan atau kekurangan dan kelebihan jumlah rakaat, ketika melaksanakan shalat. Permasalahan yang terjadi pada masyarakat adalah mereka tidak mengetahui hal-hal yang terkait dengan kesalahan dalam shalat, baik berupa meninggalkan salah satu rukun atau rasa was-was terhadap kelebihan bilangan tanpa disengaja. Mereka juga tidak paham dengan cara pelaksanaan sujud sahwi, mana lebih sesuai dengan sunnah Rasulullah SAW antara sebelum salam atau setelah salam.
Penelitian ini bertujuan untuk mengetahui pelaksanaan sujud sahwi dalam perspektif hadis mengenai waktu pelaksanaan sebelum salam atau setelah salam dan mengetahui penyelesaian perbedaan yang terdapat dalam hadis tersebut. Jenis penelitian ini adalah Kualitatif dengan metode studi pustaka (library research). Secara khusus untuk menyelesaikan hadis yang bertentangan digunakan metode Mukhtaliful hadis yaitu Tanawwu’Al-‘Ibadah. Adapun dalam sumber data primer yang digunakan adalah kitab Shahih Muslim. Sedangkan data sekunder menggunakan beberapa kitab yaitu, kitab Al-Mu’jam Al-Mufahras Li Al-Fadz Al-Hadis An-Nabawi, kitab Shahih Bukhari, kitab Sunan An-Nasai’i ,kitab Sunan Abu Dawud, kitab Jami’ at-Tirmidzi, kitab Sunan Ibnu Majah, kitab Syarah hadis, buku Fiqih Sunnah, buku Ilmu Mukhtaliful Hadis, jurnal-jurnal, dan dokumen yang berhubungan dengan topik penelitian.
Sebagai hasil penelitian, disimpulkan bahwasanya ada dua macam hadis pelaksanaan sujud sahwi, yaitu sujud sahwi dilakukan sebelum salam (‘Abdullah bin Buhainah) dan setelah salam (Abu Hurairah). Keduanya berlandaskan hadis riwayat Imam Muslim dengan didukung oleh mukharij lainnya, seperti Imam Bukhari, Abu Dawud, An-Nasa’i, At-Tirmidzi, dan Ibnu Majah. Dari kedua hadis tersebut bernilai shahih (maqbul) dan tidak bertentangan secara Bil ma’na. Berdasarkan penyelesaian dari perbedaan kedua hadis tersebut menggunakan metode Tanawwu’ Al-‘Ibadah yang menunjukkan bahwa perbedaan pelaksanaan sujud sahwi yang dilakukan oleh Rasulullah SAW berupa bentuk keragamaan dalam pelaksanaannya. Keragamaan ini mengindikasikan kebolehan pelaksanaan sujud sahwi, dilakukan sebelum salam atau setelah salam. Dalam memilih yang paling afdhal dari kedua waktu pelaksanaan tersebut. Keduanya memiliki afdhaliyah atau keutamaan untuk menyempurnakan shalat
SOCIAL LEARNING THEORY DALAM MATERI TATA CARA SUJUD SAHWI DI SD PASIRLAYUNG 03 KABUPATEN BANDUNG
No full textPenelitian ini bertujuan untuk mengeksplorasi mengenai teori belajar sosial (Social Learning Theory) pada materi sujud sahwi mata pelajaran Pendidikan Agama Islam kelas VI SD Pasirlayung 03 Kabupaten Bandung. Pembahasan mengenai seputar definisi teori belajar sosial dalam materi sujud sahwi. Penelitian ini menggunakan pendekatan kualitatif deskriptif yang dikaji melalui penelitian kepustakaan (Library Research) dan dilakukan observasi. Hasil penelitian menunjukan teori belajar sosial dapat memudahkan pemahaman siswa-siswi mengenai sujud sahwi. Dengan ditunjang oleh media pembelajaran yang inovatif
Sainuk – Sahwi Sai Story
No full textNine recordings in which Mr Sainuk Hahcheng discusses the historu og the Hacheng people.
This consists of 2 video files and 7 sound files:
nst-hah_20140305_01_SM_JVC_Sainuk_SahwiSaiStory
nst-hah_20140305_02_SM_JVC_Sainuk_SahwiSai
nst-hah_20140305_01_SM_H4n_Sainuk_SahwiSaiStory
nst-hah_20140305_02_SM_H4n_Sainuk_SahwiSai
nst-hah_20140607_03_SM_H4n_NgoPung_SainukStoryExplanation
nst-hah_20140607_04_SM_H4n_NgoPung_SainukStoryExplanation
nst-hah_20140607_05_SM_H4n_NgoPung_SainukStoryExplanation
nst-hah_20140607_11_SM_H4n_NgoPung_SainukStoryExplanation
nst-hah_20140607_13_SM_H4n_NgoPung_SainukStoryExplanation
The details of these recordings are as follows:
nst-hah_20140305_01_SM_JVC_Sainuk_SahwiSaiStory_Duration 7’46”, Telling the history of the Hacheng people in spoken language. The same history will be told in song language as nst-hah_20140305_02_SM_JVC_Sainuk_SahwiSai.mp3. Also recorded as nst-hah_20140305_01_SM_H4n_Sainuk_SahwiSaiStory.wav
nst-hah_20140305_02_SM_JVC_Sainuk_SahwiSai_Duration 7’36”, Sahwi Sai telling the history of the Hacheng people. Also recorded as nst-hah_20140305_02_SM_H4n_Sainuk_SahwiSai.wav
nst-hah_20140305_01_SM_H4n_Sainuk_SahwiSaiStory_Duration 7’50”, Telling the history of the Hacheng people in spoken language. The same history will be told in song language as nst-hah_20140305_02_SM_JVC_Sainuk_SahwiSai.mp3. Also recorded as nst-hah_20140305_01_SM_JVC_Sainuk_SahwiSaiStory.wav
nst-hah_20140305_02_SM_H4n_Sainuk_SahwiSai_Duration 7’41”, Sahwi Sai telling the history of the Hacheng people. Also recorded as nst-hah_20140305_02_SM_JVC_Sainuk_SahwiSai.wav
nst-hah_20140607_03_SM_H4n_NgoPung_SainukStoryExplanation_Duration 13’47”, Explanation of the meaning of the story nst-hah_20140305_01_SM_JVC_Sainuk_SahwiSaiStory, from line (20)
nst-hah_20140607_04_SM_H4n_NgoPung_SainukStoryExplanation_Duration 2’04”, Explanation of the meaning of the story nst-hah_20140305_01_SM_JVC_Sainuk_SahwiSaiStory, from line (24), explanation of the form kaanz
nst-hah_20140607_05_SM_H4n_NgoPung_SainukStoryExplanation_Duration 1’34”, Explanation of the meaning of the story nst-hah_20140305_01_SM_JVC_Sainuk_SahwiSaiStory, from line (25)
nst-hah_20140607_11_SM_H4n_NgoPung_SainukStoryExplanation_Duration 1’43”, Explanation of the meaning of the story nst-hah_20140305_01_SM_JVC_Sainuk_SahwiSaiStory, from line (26). Discussion of the form rawx, the meaning of which we could not explain
nst-hah_20140607_13_SM_H4n_NgoPung_SainukStoryExplanation_Duration 8’51”, Explanation of the meaning of the story nst-hah_20140305_01_SM_JVC_Sainuk_SahwiSaiStory, from line (2̹7) and beyon
Thakna – About the Sahwi Shai (Wihu song)
No full textThree recordings in which Mr Thakna Joglei talks about the Sahwi Shai (Wihu song)
This consists of one video file and 2 sound files:
nst-jog_20121112_01_SM_JVC_Thakna_AboutSahwiShai
nst-jog_20121112_01_SM_T_Thakna_AboutSahwiShai
nst-jog_20121112_02_SM_T_Thakna_AboutSahwiShai
The details of these recordings are as follows:
nst-jog_20121112_01_SM_JVC_Thakna_AboutSahwiShai_Duration 6’05”, About magic; also recorded as nst-jog_20121112_02_SM_T_Thakna_AboutSahwiShai.wav, the second part of a long discussion of the background of the Sahwi Shai
nst-jog_20121112_01_SM_T_Thakna_AboutSahwiShai_Duration 14’52”, About various things relating to the Sahwi Shai. He was asked originally about why in the recording of Sahwi Shai from Kantang the thread (raiban) was standing up. In this and the next recording there were three important things
1) Sahwi Shai and Shamma
2) Headhunting. The head which is gained will be hung above the steps. That place is called wurang
3) How we poison the enemy spiritually or through magic. This was the demonstration on the video
The detailed description of the contents of this recording is as follows.
First of all Thakna Taikam GB was asked about the standing up of the raiban in the Kantang Wihu song.
he answered that you have to make the raiban thread on his leg – if he has nephews (children of his sister) who are 5 in number then 5 have to be made to be tied in the wrist to bless them.
0’43” He said that in the Sahwi singing, earlier people would dream, like a vision, and the words of the song would come in a dream, and whatever he or she had dreamed it would be sung.
1’05” This is a spiritual teaching, this is why he knows.
1’16” For the performance of the song, for this spiritual work, it would necessary to drink a little wine (chhol).
1’39” chingchoi pong, the red flower, should be put on the nge ‘cane basket’
2’00” This song is sung generally in the Sahwi Kauk (festival) only, and the chingchoi pong is addressed along the lines of ‘you are very much beautiful, you have having a beautiful red (shang) colour, everybody likes it.’
2’30” When the season comes, your colour is giving a very beautiful red colour and nam ‘sesame’ is also dried when the weather is not rainy, likewise you are very beautiful. This is addressed to the chingchoi pong.
2’55” The one who is singing Sahwi song is God gifted and selected. Not everyone is selected. He gave the example that in each clan only one Sahwi / Wihau singer would be there. In Joglei there will be only one, in Mossang only one, only the selected person will be gifted.
3’08” He says that God has gifted in our Joglei clan, to my brother, but my brother refused to do it.
3’35” In other tribes also they have their own singers, gifted in that way. Sahwi-Wihau and Sammah are God gifted. If in the Sammah song rice is asked for, rice will surely be given, if tobacco is asked for, it will surely be given.
4’02” In Shammah, if one person is sick, then the Shammah will cure the sick person by sucking on the part of his body that is in pain, and he was suck out something like mud or stone.
4’35” The stone or whatever was sucked out, will be taken out and put onto a piece of broken plate, called tikah, and together put on the charcoal and burned on the fire.
4’42” If he got the sickness from the jungle or from mud, then a plant called khok rim will be put on the back of the sick person and shaken and the poisons or black charcoal will come out.
4’57” He said that he has seen this, he saw this done and it was really amazing.
5’26” Sahwi is the God of rice (cham koutai), literally ‘owner of rice’
5’36” Sahwi is the mediator between people and rice, and Shammah is the mediator for thang ‘evil spirit’, ‘spirit’.
5’46” Sahwi is used to tell the origins of cham ‘rice’ but when Sahwi used to say that, then there was a disturber (shanra), that used to disturb the Sahwi when he sang this.
6’00” When Sahwi tries to say something good, then Shanra used to deny these things and complain in a negative way.
6’16” When they made a mat of cane, then Shanra used to disturb, saying that he is trying to make cane not in a proper way. He said “I am Shanra, I am a lazy person, I am a carnivore, very much like to eat meat, I am like a crow (Wokha).”
6’49” The crow in song is called khala “You crows you are the hungry creatures, you Shanra you are the laziest persons”. This is said at 7’11”
7’17” While making cane, Sahwi understood that Shanra always used to disturb him, so silently he prepared and completed a cane basket (nge) and Sahwi will say that “Oh let us go” to some other place, and Shanra, without getting any information is not well prepared and he was not able to make that cane and couldn’t complete it.
7’50” Sahwi thinks that Shanra should not follow him when he goes. If he goes along then again Shanra will disturb.
8’05” When spiritual power was given to Sahwi, he will act as a tiger, and act like a wupoi, one of the birds in the hilly places.
8’41” We will act like a tiger, and make a sound like the tiger or wupoi. [Thakjung added: “In our Tangsa society with tiger the old person or maybe judges or village would become a tiger (kvphai), when the elder gets in a trap he may jump or roll like a tiger”]
8’46” kvphai is difficult to translate into English, it means that a spirit, perhaps evil, will possess a person
8’56” He said that he himself had got possessed by such a spirit, but when I got converted, this thing has been left behind. dung wa det wa ‘leader in society’.
9’16” It is a fact that really this thing had happened. And this person will know what the tiger is doing, he will know when the tiger is biting a wild boar, he becomes totally a tiger. But the person will also know.
9’35” If the tiger kills a buffalo, the possessed person will also know that I have killed that buffalo.
9’46” If the tiger eats a buffalo and vomits it, then the person will also vomit; if he eats a full stomach up to the next he will vomit it. If the tiger ate a wild pig then the man will vomit out wild pig in reality.
10’10” About headhunting and gathering of slaves. Headhunting is done for the achievement of prosperity and health. Sacrifice is needed for healing and health.
10’41” For the sacrifice blood is needed, that is why headhunting was done in the society.
11’28” Flesh is also needed. If I don’t get a slave to sacrifice this year, then I have to purchase it from other persons. They might sell just a small portion, like a small piece of human flesh. The meat was a lower price than fingers.
11’53” And this meat, after performing the ritual, the meat will be put it on lung lang, at the outskirts of a the village, there is a stone and on that stone the meat is buried down there.
12’07” About bulshung which is magically killing others.
12’26” In reality ginger would be used and put into water, in order to curse the enemy. [In his demonstration he was using charcoal for the example]
13’40” That bulshung, the person who is to be cursed. He knows that in that village the enemy has two or three family members. The members are also counted and that number of pieces of ginger are cut.
14’03” If there are five persons they will cut five pieces of ginger (tsing keng).
14’25” Contains the words that would be said while putting the ginger in the water, he would say some words about the enemy “He has done this wrong thing in this way, he blames me” and so on. This is a curse.
14’32” Repetition of the curse.
nst-jog_20121112_02_SM_T_Thakna_AboutSahwiShai_Duration 7’21”, Continuation of the previous; and related video recording – this is about magic.
The details of the contents of this recording are as follows:
0’15” He said “If my nephew said some bad things to me, or maybe other persons, or my relatives or behaved badly in some way, then that particular person’s name will be called up in this ritual and cursed in this way.
0’39” Examples of bulshung curse. The cup of ginger will be put on the soltu, on a ritual wooden post that would be put nearby the house. At the foot of the soltu the soil will be dug up and the ginger buried by one or two leaves.
1’00” More examples of the curse, which are given using the person’s name, and after saying their names will bury the ginger. And the whole family will be cursed. If there are five members, the ginger will be cut into five pieces, if six then six pieces and so on.
2’01” If a person has not done any wrong, then the ginger will float, but if he has done wrong, the ginger will sink inside the cup. If it floats they would try to sink it with a stick, called wilau, a pointed stick, like a needle, very sharp.
2’24” Those who are guilty, the ginger will sink directly. But those who have not done wrong, it will flood.
2’35” After testing that, he will name the people while putting the ginger.’
2’56” He will name every member of the family, this is the father, this is the son, this is the sister &c.
3’11” They will wrap the ginger in three leaves and bury beneath the soltu post.
3’35” This thing will be buried while everyone is sleeping in the middle of the night silently, and he will pour the ginger water.
4’05” There are two kinds of tree that are used. The keroi is used for other rituals, but for bulchung the kapkoi tree would be used for that soltu post, whereas generally the keroi is used. So if people see the kapkoi, they know that someone has been cursed, that something has been done in this family.
4’35” This is repeating some of what was already said.
6’01” After performing these things, then silently or quietly they will go back into the house and will not speak to anyone. It is done before the sunrise. Then follows a summary
6’32” Some speaking by SM – tape accidentally left on
- …
