Mutaqin, Rizal Samsul
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PERAWI MUDALLIS DALAM SHAHIH BUKHARI: Studi al-Jarh wa al-Ta’dil pada ‘Umar bin ‘Ali bin ‘Atha’ bin Muqaddam Mutaqin, Rizal Samsul; Nurpadilah, Zulfa; Muttaqin, Husen Zaenal
Riwayah : Jurnal Studi Hadis Vol 7, No 2 (2021): Riwayah : Jurnal Studi Hadis
Publisher : ilmu hadis

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/riwayah.v7i2.10651

Abstract

‘Umar bin ‘Ali bin ‘Athā` bin Muqaddam merupakan seorang rawi yang dipandang telah melakukan tadlīs yang berat dalam meriwayat hadis-hadisnya oleh ulama Jarh ta’dil. Namun, riwayatnya masih dimasukan oleh Imam Bukhārī yang dikenal sangat selektif memasukan riwayat seorang rawi kedalam kitab ­Shahīh-nya. Penelitian ini bertujuan untuk mengetahui kualitas seorang rawi yang dipandang daif oleh para ulama, dan menemukan alasan dimasukannya riwayat rawi tersebut dalam kitab ­Shahīh Bukhārī disertai dengan kehujjahan hadis-hadisnya. Metode yang digunakan dalam penelitian ini adalah historis dan deskriptif analisis dengan pendekatan kualitatif. Penelitian ini difokuskan pada penerapan ilmu Jarh ta’dil, dengan melewati tahapan orientasi, eksplorasi, dan analisis. Hasil penelitian menunjukan bahwa Umar bin ‘Ali dipandang sebagai seorang rawi yang berada pada tingkatan ta’dil ketiga dan Jarh kedua. Adapun ketadlīsannya, beliau dikelompokkan kedalam tingkatan tadlīs keempat, yang ditolak oleh para ulama untuk dijadikan hujjah kecuali jika diriwayatkan dengan sigat sima’. Didalam ­Shahīh Bukhārī ditemukan terdapat lima haris yang beliau riwayatkan dan semuanya bisa diterima diterima dikarenakan; pertama, hadis-hadisnya diriwayatkan dengan menggunakan lafaz sima’ yang jelas. Kedua, riwayatnya hanya sebagai tābi’ dan bukan menjadi hadis pokok; ketiga, terdapat tabi’ yang memperkuat riwayatnya dan keempat hanya merupakan hadis mauqūf.[Mudallis Narrators in Shahih Bukhari: Study of al-Jarh wa al-Ta'dil on 'Umar bin 'Ali bin 'Atha' bin Muqaddam. 'Umar bin 'Ali bin' Athā` bin Muqaddam is a narrator who is considered to have done tadlīs heavy in narrating his hadiths by the scholars of Jarh ta'dil. However, his narration was still included by Imam Bukhārī who was known to be very selective in inserting the narration of a narrator into his Shahīh. This study aims to determine the quality of a narrator who is considered weak by the scholars, and find the reason for the inclusion of the narrator's narration in the book of Shahīh Bukhārī is accompanied by the argumentation of his hadiths. The method used in this study is historical and descriptive analysis with a qualitative approach. This research is focused on the application of the science of Jarh ta'dil, by going through the stages of orientation, exploration, and analysis. The results show that Umar bin 'Ali is seen as a narrator who is at the level of the ta'dil thirdand the Jarh second. As fortadlīshis, he is grouped into thelevel of tadlīs fourth, which is rejected by the scholars to be used as an argument unless it is narrated with sigat sima '. InShahīh Bukhārī  found that there were five haris that he narrated and all of them were acceptable because of them; firstly, the hadiths are narrated usingword sima ' the clear; secondly, the narration is only as tābi' and not the main hadith; thirdly, there is a tabi ' which strengthens the narration; and Fourthly, it is only a hadith mauqūf.]
Pengantar Studi Madrasah Hadis Mutaqin, Rizal Samsul; Solihin, Firman
Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 5 No 2 (2022): 2022
Publisher : LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35132/albayan.v5i2.226

Abstract

The position and function of hadith which is very vital in Islamic teachings has become a driving factor for hadith experts to continue to maintain and maintain hadith from generation to generation. This care and maintenance began in the time of friends, and has never stopped until now. It was the friends and tābi'īn who initially spread to various regions carrying the mission of spreading hadith by organizing scientific circles (halaqah) in these areas. In its development, in these areas—which were fronted mainly by different companions—then a hadith study community was formed, each of which had its own characteristics, which were influenced by regional conditions and brought influence in the field of hadith to the area. These communities are called by contemporary hadith researchers the “Madrasah Hadith.” This paper aims to discuss “Madrasah Hadith,” starting from the definition, urgency, and technical steps of the study, as a reference for researchers who are interested in conducting this study. This research is a type of qualitative research using historical methods. The approach used is descriptive-analytic with data collection techniques usinglibrary research. The results of this study indicate that the Hadith Madrasa is a "community of narrators and hadith experts with the same characteristics between one member and another, related to the media for delivering and maintaining hadith, both riwāyah and dirāyah, at a certain time and place." There are at least six technical steps that must be taken by anyone who wants to conduct a study on Madrasah Hadith.
Mengungkap Pesan di Balik Kisah Abu Lahab dalam Al-Qur'an Surah Al-Lahab (111): 1-5: Kajian Semiotika Michael Riffatere Mutaqin, Rizal Samsul
SUHUF Vol 16 No 2 (2023)
Publisher : Lajnah Pentashihan Mushaf Al-Qur'an

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.22548/shf.v16i2.820

Abstract

This research seeks to reveal the message behind the story of Abu Lahab contained in sura Al-Lahab (111): 1-5. This is considered necessary because the Qur’an condemns someone to destruction for his enmity towards the religion of Allah. Surah Al-Lahab was revealed to a living person but passed judgment on events yet to occur, leaving room for repentance. Hence, it contains symbols that require interpretation. The method used is qualitative, emphasizing literature studies, and the obtained data is presented descriptively and interpretatively, utilizing Michael Riffatere’s semiotic approach. The results of this study indicate that Surah Al-Lahab was revealed to Abu Lahab and his wife due to their hostility towards the religion of Allah, their arrogance closing their hearts, their penchant for spreading slander, and provoking others towards evil. Surah Al-Lahab was revealed as a climactic punishment for their deeds in the world. Through this story, Allah reminds humanity not to behave like Abu Lahab, as the punishment outlined in Surah Al-Lahab applies to all those who possess the characteristics of Abu Lahab.
PERAWI MUDALLIS DALAM SHAHIH BUKHARI: Studi al-Jarh wa al-Ta’dil pada ‘Umar bin ‘Ali bin ‘Atha’ bin Muqaddam Mutaqin, Rizal Samsul; Nurpadilah, Zulfa; Muttaqin, Husen Zaenal
RIWAYAH Vol 7, No 2 (2021): Riwayah : Jurnal Studi Hadis
Publisher : ilmu hadis

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/riwayah.v7i2.10651

Abstract

‘Umar bin ‘Ali bin ‘Athā` bin Muqaddam merupakan seorang rawi yang dipandang telah melakukan tadlīs yang berat dalam meriwayat hadis-hadisnya oleh ulama Jarh ta’dil. Namun, riwayatnya masih dimasukan oleh Imam Bukhārī yang dikenal sangat selektif memasukan riwayat seorang rawi kedalam kitab ­Shahīh-nya. Penelitian ini bertujuan untuk mengetahui kualitas seorang rawi yang dipandang daif oleh para ulama, dan menemukan alasan dimasukannya riwayat rawi tersebut dalam kitab ­Shahīh Bukhārī disertai dengan kehujjahan hadis-hadisnya. Metode yang digunakan dalam penelitian ini adalah historis dan deskriptif analisis dengan pendekatan kualitatif. Penelitian ini difokuskan pada penerapan ilmu Jarh ta’dil, dengan melewati tahapan orientasi, eksplorasi, dan analisis. Hasil penelitian menunjukan bahwa Umar bin ‘Ali dipandang sebagai seorang rawi yang berada pada tingkatan ta’dil ketiga dan Jarh kedua. Adapun ketadlīsannya, beliau dikelompokkan kedalam tingkatan tadlīs keempat, yang ditolak oleh para ulama untuk dijadikan hujjah kecuali jika diriwayatkan dengan sigat sima’. Didalam ­Shahīh Bukhārī ditemukan terdapat lima haris yang beliau riwayatkan dan semuanya bisa diterima diterima dikarenakan; pertama, hadis-hadisnya diriwayatkan dengan menggunakan lafaz sima’ yang jelas. Kedua, riwayatnya hanya sebagai tābi’ dan bukan menjadi hadis pokok; ketiga, terdapat tabi’ yang memperkuat riwayatnya dan keempat hanya merupakan hadis mauqūf.[Mudallis Narrators in Shahih Bukhari: Study of al-Jarh wa al-Ta'dil on 'Umar bin 'Ali bin 'Atha' bin Muqaddam. 'Umar bin 'Ali bin' Athā` bin Muqaddam is a narrator who is considered to have done tadlīs heavy in narrating his hadiths by the scholars of Jarh ta'dil. However, his narration was still included by Imam Bukhārī who was known to be very selective in inserting the narration of a narrator into his Shahīh. This study aims to determine the quality of a narrator who is considered weak by the scholars, and find the reason for the inclusion of the narrator's narration in the book of Shahīh Bukhārī is accompanied by the argumentation of his hadiths. The method used in this study is historical and descriptive analysis with a qualitative approach. This research is focused on the application of the science of Jarh ta'dil, by going through the stages of orientation, exploration, and analysis. The results show that Umar bin 'Ali is seen as a narrator who is at the level of the ta'dil thirdand the Jarh second. As fortadlīshis, he is grouped into thelevel of tadlīs fourth, which is rejected by the scholars to be used as an argument unless it is narrated with sigat sima '. InShahīh Bukhārī  found that there were five haris that he narrated and all of them were acceptable because of them; firstly, the hadiths are narrated usingword sima ' the clear; secondly, the narration is only as tābi' and not the main hadith; thirdly, there is a tabi ' which strengthens the narration; and Fourthly, it is only a hadith mauqūf.]
Kritik Epistemologis Ignaz Goldziher Dan Joseph Schacht Terhadap Kitab Al-Muwattha’ Imam Malik Mutaqin, Rizal Samsul; Muazar, Dandy Syauqy
AL-DZIKRA: JURNAL STUDI ILMU AL-QUR'AN DAN AL-HADITS Vol 16 No 1 (2022)
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/al-dzikra.v16i1.9908

Abstract

AbstractThis paper will try to see how the contribution of Imam Malik with his book al-Muwattha' to the development of hadith, and how the orientalist criticism of the book. In other words, how do orientalists criticize al-Muwattha' as the first generation of books in the writing of hadith. The research conducted in this study is a literature study using the book of al-Muwattha' Imam Malik as the primary source. The result of this research is Goldziher said that al-Muwattha' is more appropriately called a law book than a hadith book. Schact said: there is not a single authentic hadith contained in the book al-Muwattha', so that criticism has implications for doubting the authentic hadith as the word of the Prophet, and the Prophet there is not a single authentic hadith from the Prophet. AbstrakTulisan ini akan mencoba melihat bagaimana kontribusi Imam Malik dengan kitabnya al-Muwattha’ terhadap perkembangan hadis, dan bagaimana kritik orientalis terhadap kitab itu. Dengan kata lain, bagaimana orientalis mengkritik al-Muwattha’ sebagai kitab generasi pertama dalam penulisan hadis. Penelitian yang dilakukan dalam studi ini adalah studi literatur dengan menggunakan kitab al-Muwattha’ Imam Malik sebagai sumber primer. Hasil dari penelitian ini ialah Goldziher mengatakan bahwa al-Muwattha’ lebih tepat disebut kitab hukum daripada disebut kitab hadis. Schact mengatakan: tidak ada satupun hadis yang shahih yang terdapat dalam kitab al-Muwattha’, sehingga dari kritik itu berimplikasi pada keraguan terhadap hadis yang otentik sebagai sabda Nabi, dan Nabi tidak ada satu pun hadis yang otentik dari Nabi. Kata Kunci: Critics; Hadith Literature; Orientalists; Kitab al-Muwattha’.
Pengantar Studi Madrasah Hadis Mutaqin, Rizal Samsul; Solihin, Firman
Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 5 No 2 (2022): Juni
Publisher : LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35132/albayan.v5i2.226

Abstract

The position and function of hadith which is very vital in Islamic teachings has become a driving factor for hadith experts to continue to maintain and maintain hadith from generation to generation. This care and maintenance began in the time of friends, and has never stopped until now. It was the friends and tābi'īn who initially spread to various regions carrying the mission of spreading hadith by organizing scientific circles (halaqah) in these areas. In its development, in these areas—which were fronted mainly by different companions—then a hadith study community was formed, each of which had its own characteristics, which were influenced by regional conditions and brought influence in the field of hadith to the area. These communities are called by contemporary hadith researchers the “Madrasah Hadith.” This paper aims to discuss “Madrasah Hadith,” starting from the definition, urgency, and technical steps of the study, as a reference for researchers who are interested in conducting this study. This research is a type of qualitative research using historical methods. The approach used is descriptive-analytic with data collection techniques usinglibrary research. The results of this study indicate that the Hadith Madrasa is a "community of narrators and hadith experts with the same characteristics between one member and another, related to the media for delivering and maintaining hadith, both riwāyah and dirāyah, at a certain time and place." There are at least six technical steps that must be taken by anyone who wants to conduct a study on Madrasah Hadith.