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TIPOLOGI KODIFIKASI KITAB HADIS AL-MAâ€™A Kudhori, Muhammad
Jurnal Ilmiah Ilmu Ushuluddin Vol 17, No 1 (2018)
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

The method which is used by theologian in hadi> th codification has a trend that changes from time to time. After third century of hijriyah, some theologians arrange hadi>th?s book using the method that has already taught to them before, but others have a different method. One of the methods which is dissimilar from others is hadi>th codification method or it is called Mu?jam. Mu?jam is a hadi> th codification typology that is based on the friend of the Prophet?s Musnad or the writer?s teacher that is arranged based on the alphabet. In some sample, it has seemed that Mu?jam?s book also shows some friends of the Prophet?s biography before showing the history of them. Mu?jam?s book is classified into two groups. They are Mu?jam al-Shuyu>kh (based on teacher?s names) and Mu?jam al-S{ah}a>bah (based on friends of the Prophet?s names). Commonly, there is some quality of hadi>th s in Mu?jam?s books. There are s}ah}i>h}, h}asan, d}a?i>f even mawd}u>? (false). One of the benefits in Ma?ajim?s book is as the main reference of Prophet?s Musnad hadi>th. It means continued until the Prophet himself and containing lots of hadi>th that is not found in al-Kutu>b al-Sittah. Moreover, Mu?jam?s book is one of the main references to know the biography of S{ah}abat (friend?s Prophet), nasab (offspring), and their virtue.

Qaul Al-MukhtaÌ„r Al-NawawiÌ„ sebagai Pendapat Alternatif Muslim Nusantara Kudhori, Muhammad
Al-Manahij: Jurnal Kajian Hukum Islam Vol 12 No 1 (2018)
Publisher : Fakultas Syariah IAIN Purwokerto

The spreading of Syafiâ€™ite school of law in Indonesia until now has a long history in the process of Islamic transmission in the country. Islam entered into Indonesian archipelago through the merchants in the seventh century. However, the dispersion of Islam could not run smoothly before Wali Songo emerged in Indonesian society at the fifteenth century. In this era, Islam could be received and absorbed widely by the Indonesians. The Islamic school of law that is brought by Wali Songo is Syafiâ€™ite. Even most of Muslims in Indonesia follow Syafiâ€™ite school of law, in the real life including in their daily prayers and trade activities, they are not use this school entirely. One of the reasons why this school is not practiced by Muslims fully is difficult to practice. The existence of Qaul al-MukhtaÌ„r of al-NawawiÌ„ can be an alternative way for the followers of this school of law that is difficult in practicing one of his opinions. Besides its strong arguments, Qaul al-Mukhtar of al- NawawiÌ„ is not really out from the rule of Syafiâ€™ite school of law. In addition, it is representation of Fikih al-Muyassar (simplifed fiqh) concept for Muslim in Indonesia. Therefore, the follower of Syafiâ€™ite school of law in Indonesia can feel easy and peace in practicing Islam.

Argumentasi Fikih Klasik bagi Perempuan Haid dalam Beraktivitas di Masjid, Membaca dan Menyentuh Al-Qurâ€™an Kudhori, Muhammad
Al-Manahij: Jurnal Kajian Hukum Islam Vol 13 No 2 (2019)
Publisher : Fakultas Syariah IAIN Purwokerto

When Muslim women had their menstrual cycle or period, they often deal with problems, especially those which related to mosque activities. Because in the mainstream Jurisprudence studied in Islamic boarding schools which is influenced by the Shafi'i madhhab, menstruating women are prohibited from doing activities in the mosque, including holding and reading the Qurâ€™an. This argument will limit their activities in the mosque. Therefore, there have to be some solution to solve this problem. In the classic fiqh discourse, some of ulamas said that they are allowed to do some activities in the mosque, touching/holding and reading the Qurâ€™an. Unfortunately, it is not common for boarding school to use this rule and considered as a weak argumentation, and become rarely applied. Moreover, this argumentation is out of four madhhab. If we research it deeper, this argumentation comes from the credible classic ulamas, which have a strong legal foundation and giving more positive effect for menstruating women. This argumentation can be used as a solution; therefore women can normally do their activities without feeling guilty of breaking the rules, i.e. Islamic rules. In the fiqh and Uá¹£Å«l al-Fiqh, even the weakest and uncommon opinion can be applied in the certain times and places based on several reasons.

AL-THULATHIYYAT DALAM KITAB INDUK HADITH Kudhori, Muhammad
UNIVERSUM : Jurnal KeIslaman dan Kebudayaan Vol 11, No 2 (2017)
Publisher : IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/universum.v11i2.697

One of privilege of Islam brought by the Prophet Muhammad SAW is the existence of news linker to the followers. The news linker (riwayah) is sanad. The sanad condition in Islam gets serious attention from hadith experts. In the sanad hadith field, there is one kind of sanad that is prioritized than the others. It is happened when they face a contradictive condition between two contradictive hadith. The sanad is al-sanad al-Ã¢â‚¬ËœÃ„â‚¬lÃ„Â« namely a sanad hadith that consists of minimum linkers (riwayah). The importance of this sanad is for the importance of the sanad heigth and supporting factor to make easier in checking the linkers (riwayah). From al-sanad al-Ã¢â‚¬ËœÃ„â‚¬li type, there is sanad form that the linkers (riwayah) are only three people known as thulÃ„ÂthiyyÃ„Ât terms. Some Hadith that have sanad Ã¢â‚¬ËœÃ„ÂlÃ„Â« or hadith thulÃ„ÂthiyyÃ„Ât do not always have valid (sahih) quality, since the validity analysis of hadith depends only on five validity (sahih) requirements that have been set by hadith experts. Hadith thulÃ„ÂthiyyÃ„Ât will have high value when it is supported by valid (sahih) hadith quality. Keywords: hadith, sanad, sanad Ã¢â‚¬ËœÃ„ÂlÃ„Â«, thulÃ„ÂthiyyÃ„Ât

Yūsuf Al-Qaraḍāwī's Thoughts on the Hadiths of Reforestation: A Maqāṣid Sharī‘ah Perspective Kudhori, Muhammad; Faiq, Muhammad
Dialogia Vol. 21 No. 1 (2023): DIALOGIA : JURNAL STUDI ISLAM DAN SOSIAL
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v21i1.6024

The Qur'an states that human beings were created with a duty to prosper the earth; one of which is by preserving the environment and reforestation. This study aims to unveil the hadiths on reforestation by employing the Maqāṣid Sharī‘ah approach of Yūsuf al-Qaraḍāwī. This paper is a qualitative study with content analysis and descriptive-analytical approaches. This study found that the hadiths about the recommendation for plantation and reforestation must be interpreted generally, not restricted to certain conditions. Thus the command for reforestation applies in general, not limited to certain conditions and places. Reforestation must be carried out anywhere and anytime until the end of the day. While the proper meaning of the hadith, which contains the threat of hell for cutting down the Bidara tree, is that such a threat is addressed or people who cut down the tree in open space where it serves as a shelter for travellers and animal habitats. In addition, the hadith should also be understood to a more general meaning, particularly for the Bidara tree and all trees with the same function as shelters.

YÅ«suf Al-Qaraá¸ÄwÄ«'s Thoughts on the Hadiths of Reforestation: A MaqÄá¹£id SharÄ«”˜ah Perspective Kudhori, Muhammad; Faiq, Muhammad
Dialogia Vol. 21 No. 1 (2023): DIALOGIA : JURNAL STUDI ISLAM DAN SOSIAL
Publisher : Ushuluddin, Adab, and Dakwah Faculty of State Islamic University Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v21i1.6024

The Qur'an states that human beings were created with a duty to prosper the earth; one of which is by preserving the environment and reforestation. This study aims to unveil the hadiths on reforestation by employing the MaqÄá¹£id SharÄ«”˜ah approach of YÅ«suf al-Qaraá¸ÄwÄ«. This paper is a qualitative study with content analysis and descriptive-analytical approaches. This study found that the hadiths about the recommendation for plantation and reforestation must be interpreted generally, not restricted to certain conditions. Thus the command for reforestation applies in general, not limited to certain conditions and places. Reforestation must be carried out anywhere and anytime until the end of the day. While the proper meaning of the hadith, which contains the threat of hell for cutting down the Bidara tree, is that such a threat is addressed or people who cut down the tree in open space where it serves as a shelter for travellers and animal habitats. In addition, the hadith should also be understood to a more general meaning, particularly for the Bidara tree and all trees with the same function as shelters.

PSIKOLOGI PEREMPUAN DALAM AL-QUR'AN: Reinterpretasi QS. Az-Zukhruf Ayat 18 Dengan Pendekatan Historis Dan Neurosains Tsani, Fatimah Zulfa; Kudhori, Muhammad
TAJDID: Jurnal Ilmu Ushuluddin Vol. 23 No. 2 (2024): Kajian Ilmu Ushuluddin dan Studi Agama
Publisher : Faculty of Ushuluddin and Religious Studies UIN Sulthan Thaha Saifuddin Jambi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30631/tjd.v23i2.480

Gender justice and equality have been prominent issues in recent decades. Despite Islam being a religion that upholds the values of justice and equality, in reality, Arab and Muslim-majority countries have been significant contributors to patriarchy. One factor is the misinterpretation of gender-biased Quranic verses, disregarding egalitarian Islamic principles and values, such as in the interpretation of Surah az-Zukhruf: 18. Women are often perceived as being limited to adornment and incapable of expressing their arguments in debates. This study conducts an in-depth analysis of this verse to understand the psychology of women's inclination towards adornment and their intelligence. This is a qualitative study utilizing literary sources that are then analyzed using historical and neuroscientific approaches. The analysis reveals that women's tendency to adorn themselves and have an attractive appearance is due to estrogen hormones which stimulate the brain to develop these impulses. Hormonal fluctuations in women significantly impact brain function, including increasing women's tendency to engage in social interactions and avoid conflict and debate. However, this does not necessarily indicate lower cognitive or verbal abilities in women. Both women and men are created with different brain structures, each with their own strengths. These differences exist to complement each other in living a better life.

Kritik Terhadap Pemikiran al-Albani Tentang Kehujjahan Hadis Ḍa‘īf Kudhori, Muhammad
KALAM Vol 11 No 2 (2017)
Publisher : Faculty of Ushuluddin and Religious Study, Universitas Islam Negeri Raden Intan Lampung

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24042/klm.v11i2.1841

Assessment the quality of ḥadīṡ is an ijtihād tradition which is carried out by experts of ḥadīṡ. Evidently, despite the experts of ḥadīṡ have agreed to determine the validity of ḥadīṡ, in some cases, they divided in assessing the quality of ḥadīṡ. The valuation differences will impact the mining law of this ḥadīṡ. At the level of practice, the experts of ḥadīṡ also have a different argument in the ability to use ḍa‘īf ḥadīṡ. Al-Albānī is one of a contemporary theologian of ḥadīṡ who reject the practice of ḍa‘īf ḥadīṡ absolutely. The reason is ḍa‘īf ḥadīṡ only provide virtue and al-marjūḥ (alleged weak), so he thought that set an action with ḍa‘īf ḥadīṡ is a tashrī‘, while tashrī‘ cannot use ḍa‘īf ḥadīṡ. He also claimed that the ban to practice ḍa‘īf ḥadīṡ is the opinion of the experts of ḥadīṡ such as al-Bukhārī, Muslim, Ibn Ma‘īn, Ibn Ḥazm and Ibn al-‘Arabī. But in reality, based on the data that has been presented, the experts are actually practicing ḍa‘īf ḥadīṡ to faḍā’il al-a‘māl and its kind in their books. These facts, of course, dismissed the claims made by al-Albānī saying that they refuse to practice ḍa‘īf ḥadīṡ absolutely. It became evident that the stronger opinion is the opinion of the majority of experts who were allowed, even encourage the practice of ḍa‘īf ḥadīṡ to fada'ilal-a'mal and its kind with the conditions that have been set.

CHILD-FRIENDLY MOSQUES: UNDERSTANDING HADITHS ON TREATING CHILDREN IN THE MOSQUE Kudhori, Muhammad; Amaliah, Rizky
Nabawi: Journal of Hadith Studies Vol 6, No 2 (2025): Nabawi: Journal of Hadith Studies
Publisher : LP2M Ma'had Aly Hasyim Asy'ari Pesantren Tebuireng

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55987/njhs.v6i2.225

This research examines the hadiths regarding the participation of children who have not yet reached the age of discernment (tamyīz) in mosques and how the Prophet Muhammad (PBUH) addressed situations where they passed in front of people praying. The study stems from the societal debates surrounding the presence of young children in mosques, which can sometimes lead to disturbances or children passing in front of those praying. This research is a qualitative study using the thematic hadith study method by collecting, analyzing, and interpreting hadiths related to the discussed theme. The findings reveal that there are numerous authentic (sahih) hadiths explaining the participation of children below the age of discernment in mosques. These hadiths indicate that the presence of such children in mosques did not disrupt the Prophet (PBUH) in leading prayers, particularly when he served as the imam. . Moreover, the practice of bringing small children, including those under the age of tamyiz, to mosques was common during the time of the Prophet (PBUH) and his companions. Authentic hadiths also show that young children passing in front of those praying were tolerated by the Prophet (PBUH), as there are the mosque has been a child-friendly place ever since the time of the Prophet.[Penelitian ini mengkaji hadis-hadis tentang keikutsertaan anak yang belum tamyiz ke masjid dan bagaimana hadis menyikapi mereka ketika bermain di dalam masjid. Penelitian ini berangkat dari adanya pro dan kontra di tengah masyarakat mengenai keikutsertaan anak-anak yang belum tamyiz ke masjid. Kehadiran mereka kerap dianggap berpotensi menimbulkan kegaduhan serta mengganggu kekhusyukan jamaah, misalnya dengan berjalan di depan orang yang sedang salat. Penelitian ini merupakan penelitian kualitatif dengan metode studi hadis tematik yang dijalankan dengan mengumpulkan, menganalisis, dan menginterpretasikan hadis-hadis yang berkaitan dengan tema yang dibahas. Hasilnya, terdapat banyak hadis sahih yang menjelaskan tentang keikutsertaan anak-anak yang belum tamyiz ke masjid. Hadis-hadis ini menunjukkan bahwa keberadaan anak-anak yang belum tamyiz di masjid tidak mengganggu Nabi SAW dalam melaksanakan salat, terutama ketika beliau menjadi imam. Hadis-hadis ini juga menunjukkan bahwa kebiasaan membawa anak-anak kecil ke masjid, termasuk anak-anak yang belum tamyiz, sudah terjadi di masa Nabi Muhammad SAW dan para sahabat. Hadis-hadis sahih yang menyebutkan keikutsertaan anak-anak yang belum tamyiz ke masjid itu menunjukkan bahwa masjid merupakan tempat ramah bagi anak bahkan sejak zaman Rasulullah.]

MEMPERKUAT KESETARAAN MANUSIA DALAM PERSPEKTIF AL-QUR'AN: KONSEP DAN TINDAKAN Rabbani, Mu'afa Afif; Kudhori, Muhammad
Zawiyah: Jurnal Pemikiran Islam Vol 9 No 2 (2023): Desember 2023
Publisher : IAIN Kendari

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31332/zjpi.v9i2.7810

Dalam landasan agama Islam, prinsip kesetaraan manusia di mata Allah menjadi fokus utama. Al-Quran, sebagai sumber petunjuk agama, menegaskan nilai kesetaraan di antara semua individu. Penelitian ini, menggunakan metode kualitatif melalui studi kepustakaan. Yaitu dengan cara mengumpulkan data-data relevan yang sesuai dengan tema bahasan. Artikel ini memuat konsep kesetaraan manusia, ayat al-Quran terkait kesetaraan manusia, contoh tindakan Rasulullah terkait kesetaraaan manusia, ketimpangan sosial yang ada di indonesia, serta solusi dan tindakan yang memperkuat kesetaraan manusia. Dalam kehidupan sehari-hari, penting memahami dan menerapkan nilai-nilai kesetaraan dan martabat manusia. Ini termasuk menghindari diskriminasi berdasarkan perbedaan suku, ras, budaya, atau status sosial. Setiap individu memiliki hak dan martabat yang sama. Dalam Islam, nilai-nilai seperti keadilan, kasih sayang, dan persaudaraan universal ditekankan. Oleh karena itu, kita harus menghormati hak-hak individu, melawan diskriminasi, dan mempromosikan kesetaraan dalam kehidupan sehari-hari. Semua orang memiliki nilai yang sama di mata Allah, dan kita memiliki tanggung jawab untuk memperlakukan semua orang dengan hormat. Dengan memahami dan mengamalkan nilai-nilai ini, kita dapat membantu membangun masyarakat yang adil dan inklusif, di mana setiap individu dihargai dan memiliki kesempatan yang sama untuk berkembang.In the foundation of the Islamic religion, the principle of human equality in the eyes of Allah is the main focus. The Al-Qur’an, as a source of religious guidance, emphasizes the value of equality between all individuals. This research uses qualitative methods through literature study. Namely by collecting relevant data that is in accordance with the topic of discussion. This article contains the concept of human equality, verses from the Al-Qur’an related to human equality, examples of the Prophet's actions regarding human equality, social inequality that exists in Indonesia, as well as solutions and actions that strengthen human equality. In everyday life, it is important to understand and apply the values of equality and human dignity. This includes avoiding discrimination based on differences in ethnicity, race, culture, or social status. Every individual has the same rights and dignity. In Islam, values such as justice, compassion and universal brotherhood are emphasized. Therefore, we must respect individual rights, fight discrimination, and promote equality in everyday life. All people have equal value in the eyes of God, and we have a responsibility to treat everyone with respect. By understanding and practicing these values, we can help build a just and inclusive society, where every individual is valued and has equal opportunities to thrive.

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