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Al-Dakhil Pada Hadis Mawdhu’ Seputar Asbàbun Nuzùl: (Suatu Penelusuran Terhadap Asbàbun-Nuzùl Karya al-Wahidi) Nasution, Khairul Bahri
Al-Kauniyah : Jurnal Ilmu Alquran dan Tafsir Vol. 5 No. 1 (2024): Al-Kauniyah
Publisher : Program Studi Ilmu Al-Qur'an dan Tafsir STAIN Mandailing Natal

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.56874/alkauniyah.v5i1.1770

Knowledge about asbàbun-nuzùl is one of the most important things to know, because interpreting and expressing the meaning of a verse cannot be done without knowing the chronology that caused the revelation of that verse. The scholars stated that the best way to know asbàbun-nuzùl is through authentic narratives. However, in reality there is a lot of literature surrounding asbàbun-nuzùl, both material-substantial literature which contains mawdhu' hadiths which fall into the classification of al-dakhîl in the field of tafsir science. Among the literature regarding asbàbun-nuzùl that is often referred to is the work of Abu Hasan 'Ali al-Wahidi an-Naisabùriy. In his book, he has emphasized his own opinion that "We cannot say about the reasons for the revelation of the verses of the Qur'an, except by narration and hearing from people who witnessed the verse being revealed, and also know the reasons, and discuss about understanding and serious in seeking such things." However, this opinion is not supported by the validity of the hadith so that in some of the asbàbun-nuzùl that are narrated there are those that are mawdhu', while in fact there is a valid history regarding this, such as in Q.S. al-Ahzab: 14 and 97, Q.S. al-Ahzab : 23, Q.S. al-Masad. Al-Wahidi was found to have narrated many of Ibn 'Abbas' narratives from the al-Kalbi route from Abi Salih, which is the worst route because they were accused of lying.

Konsep Hak Milik Dalam Fiqh Islam ‎ ‎(Analisis Filosofis Terhadap Pengaturan Kepemilikan Dalam Islam)‎: Khairul Bahri Nasution, M.H.I Nasution, Khairul Bahri
Islamic Circle Vol. 1 No. 2 (2020): Islamic Circle
Publisher : Prodi Hukum Ekonomi Syari'ah STAIN Mandailing Natal

Abstrak Syariat Islam hadir untuk menjaga kemaslahatan umat manusia dalam hal apapun termasuk pada kepemilikan atas harta benda serta hak untuk mengelola sumber daya alam yang ada. Hak kepemilikan adalah hak setiap individu yang tidak boleh dilanggar oleh orang lain. Namun agar tidak terjadi hal-hal yang merugikan kepentingan bersama maka ada beberapa hal yang menjadi hajat hidup orang banyak tidak boleh dimiliki oleh individu, dikelola untuk kemaslahatan umat manusia sekalipun kepemilikan pada manusia bersifat nisbi. Seperti halnya kepemilikan umum yang tidak ada seorangpun yang berhak untuk memilikinya, sebab manfaat dari benda tersebut dipergunakan untuk kebutuhan seluruh warga negara. Di antara benda-benda yang tidak boleh dimiliki oleh perorangan adalah jalan raya, sungai, taman-taman kota, barang tambang dan sumber daya alam lainnya sebab semua benda tersebut menjadi kebutuhan hidup orang banyak dimana jika hal tersebut tidak tercukupi maka akan timbul kekacauan. Oleh karena itu, negara mempunyai kewajiban untuk mengelola semua sumber daya alam untuk kebutuhan masyarakat. Dari kepemilikan terhadap harta dapat pula digali nilai-nilai filosofi yang amat luhur dalam aturan kepemilikan menurut Islam, antara lain: nilai manfaat, nilai kesempurnaan, nilai ketelitian dan ketegasan, nilai kekuatan/ kepastian, nilai progresifitas, dan fleksibilitas, serta nilai tanggung jawab, kebersamaan, keadilan dan pemerataan.

The Debate Over Nasakh in the Verse of Bequest: An Analysis of Shaykh Muhammad Abduh’s Thought in Tafsir al-Manar Nasution, Khairul Bahri; Irfan, Rengga; Saputra, Edriagus
Jurnal Kajian dan Pengembangan Umat Vol 8, No 1 (2025):Vol. 8, No. 1 Juni 2025
Publisher : Fakultas Agama Islam Universitas Muhammadiyah Sumatera Barat

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.31869/jkpu.v8i1.6651

This research explores Shaykh Muhammad Abduh's views on the pros and cons of the will verse, which is generally considered by the majority of scholars to have been abrogated by the inheritance verse or the Ahad hadith. It also examines his contribution to the re-interpretation of Islamic inheritance law across different religious contexts. This study is qualitative library research, focusing on Muhammad Abduh's interpretation of the will verse in his al-Manar commentary, linking his ideas to contemporary legal decisions. Secondary data sources include books, articles, journals, and relevant internet materials. The findings reveal that, according to Abduh, the will verse remains valid (muhkam), specifically for those who do not inherit from their relatives. He argues against the claim of abrogation (nasakh) for several reasons: First, the context of the verse contradicts nasakh, emphasizing that the will must take priority over inheritance. Second, the verse regarding inheritance applies specifically to non-heirs, including those excluded due to religious differences. Third, the Salaf permitted bequests to heirs, provided they were given to those in need. Fourth, the hadith "There is no will for heirs" is weak, as it lacks a reliable chain of narration.

Analisis terhadap Ahli Waris Laki-Laki dan Konsep Penyelesaian Bagiannya dalam Kajian Alqur’an dan Hadis Ritonga, Raja; HSB, Zuhdi; Nasution, Khairul Bahri
Jurnal Ilmiah AL-Jauhari: Jurnal Studi Islam dan Interdisipliner Vol. 9 No. 2 (2024): Jurnal Ilmiah Al-Jauhari
Publisher : Pascasarjana IAIN Sultan Amai Gorontalo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30603/jiaj.v9i2.3389

The transfer of inheritance is closely related to the heir and the heir. An heir must have a relationship or bond with the heir. The sex of an heir influences the determination of the portion they will receive. The Qur'an and Hadith have clearly described and mentioned each heir and their respective parts. Therefore, the number of male heirs is more mentioned as recipients of inheritance. So, this study aims to analyze male heirs and the concept of completing their share in the study of the Qur'an and Hadith. The research method used is a qualitative method with a type of library research. In collecting the required data, the researcher searched for various books, articles, and other scientific works related to the research theme. Furthermore, the found data were analyzed descriptively with a conceptual and interpretation approach. The conclusion in this study is that male heirs are categorized into four categories: (1) heirs who inherit as ashabul furudh only. (2) heirs who receive the inheritance as ashobah only. (3) heirs who inherit as ashabul furudh and ashobah at the same time. (4) the heirs who get the inheritance are sometimes as ashabul furudh and sometimes as ashobah.

Konsep Hak Milik Dalam Fiqh Islam ? ?(Analisis Filosofis Terhadap Pengaturan Kepemilikan Dalam Islam)? Khairul Bahri Nasution, M.H.I Nasution, Khairul Bahri
Islamic Circle Vol. 1 No. 2 (2020): Islamic Circle
Publisher : Prodi Hukum Ekonomi Syari'ah STAIN Mandailing Natal

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.56874/islamiccircle.v1i2.303

Abstrak Syariat Islam hadir untuk menjaga kemaslahatan umat manusia dalam hal apapun termasuk pada kepemilikan atas harta benda serta hak untuk mengelola sumber daya alam yang ada. Hak kepemilikan adalah hak setiap individu yang tidak boleh dilanggar oleh orang lain. Namun agar tidak terjadi hal-hal yang merugikan kepentingan bersama maka ada beberapa hal yang menjadi hajat hidup orang banyak tidak boleh dimiliki oleh individu, dikelola untuk kemaslahatan umat manusia sekalipun kepemilikan pada manusia bersifat nisbi. Seperti halnya kepemilikan umum yang tidak ada seorangpun yang berhak untuk memilikinya, sebab manfaat dari benda tersebut dipergunakan untuk kebutuhan seluruh warga negara. Di antara benda-benda yang tidak boleh dimiliki oleh perorangan adalah jalan raya, sungai, taman-taman kota, barang tambang dan sumber daya alam lainnya sebab semua benda tersebut menjadi kebutuhan hidup orang banyak dimana jika hal tersebut tidak tercukupi maka akan timbul kekacauan. Oleh karena itu, negara mempunyai kewajiban untuk mengelola semua sumber daya alam untuk kebutuhan masyarakat. Dari kepemilikan terhadap harta dapat pula digali nilai-nilai filosofi yang amat luhur dalam aturan kepemilikan menurut Islam, antara lain: nilai manfaat, nilai kesempurnaan, nilai ketelitian dan ketegasan, nilai kekuatan/ kepastian, nilai progresifitas, dan fleksibilitas, serta nilai tanggung jawab, kebersamaan, keadilan dan pemerataan.

Al-Dakhil Pada Hadis Mawdhu’ Seputar Asbàbun Nuzùl (Suatu Penelusuran Terhadap Asbàbun-Nuzùl Karya al-Wahidi) Nasution, Khairul Bahri
Al-Kauniyah Vol. 5 No. 1 (2024): Al-Kauniyah: Jurnal Ilmu Al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur'an dan Tafsir STAIN Mandailing Natal

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.56874/alkauniyah.v5i1.1770

Knowledge about asbàbun-nuzùl is one of the most important things to know, because interpreting and expressing the meaning of a verse cannot be done without knowing the chronology that caused the revelation of that verse. The scholars stated that the best way to know asbàbun-nuzùl is through authentic narratives. However, in reality there is a lot of literature surrounding asbàbun-nuzùl, both material-substantial literature which contains mawdhu' hadiths which fall into the classification of al-dakhîl in the field of tafsir science. Among the literature regarding asbàbun-nuzùl that is often referred to is the work of Abu Hasan 'Ali al-Wahidi an-Naisabùriy. In his book, he has emphasized his own opinion that "We cannot say about the reasons for the revelation of the verses of the Qur'an, except by narration and hearing from people who witnessed the verse being revealed, and also know the reasons, and discuss about understanding and serious in seeking such things." However, this opinion is not supported by the validity of the hadith so that in some of the asbàbun-nuzùl that are narrated there are those that are mawdhu', while in fact there is a valid history regarding this, such as in Q.S. al-Ahzab: 14 and 97, Q.S. al-Ahzab : 23, Q.S. al-Masad. Al-Wahidi was found to have narrated many of Ibn 'Abbas' narratives from the al-Kalbi route from Abi Salih, which is the worst route because they were accused of lying.

Rekonstruksi Konsep Syaż Dalam Kajian Hadis: Telaah Pemikiran Syaikh Abdullah Al-Ghumari Afriza, Nugraha Andri; Nasution, Khairul Bahri
Jurnal Keislaman Vol. 7 No. 2 (2024): Jurnal Keislaman
Publisher : Sekolah Tinggi Agama Islam Taruna Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.54298/jk.v7i2.273

This research is based on the opinion of several Ulama who stated that researching the syaż of a hadiṡ is not an easy activity. The implication is that studies on syaż in the treasury of hadiṡ science have not experienced encouraging developments. This causes books that discuss hadiṡ containing syaż to be very difficult to find. Until finally the work of Sheikh Abdullah al-Ghumari appeared, which became the antithesis of this opinion. The purpose of this study is to determine the concept of syaż and the steps taken by Sheikh Abdullah Al-Ghumari in determining the syaż of a hadiṡ. This research is a descriptive qualitative type that compiles and explains the results of the study through words and sentences, not numbers. This study uses a library research method in data collection. The main source of information for this study is Sabil al-Tawfiq fi Tarjamati Abdullah bin al-Siddiq al-Ghumari. The data analysis used in this study is the thematic analysis. The results of this study, related to the steps taken by Sheikh Abdullah al-Ghumari in criticizing the hadiṡs that are considered syaż in general, are as follows: 1) Mentioning the mukharrij of the Hadiṡ; 2) Mentioning the status of the Hadiṡ as syaż and not allowed to be practiced; 3) Mentioning the reasons for its syaż either because it contradicts the mutawatir Hadiṡ, verses of the Qur'an, ijma', valid rules in the science of hadiṡ,, the weakness of the narrator, or because the Hadiṡ is munqathi' or mursal.

Infiltrasi Melalui Isr?’?liyy?t Pada Riwayat Al-Dzab?? (Menyoal Sikap Imam al-Syauk?n? dalam Fat? al-Qad?r) Nasution, Khairul Bahri; Daulay, Rudiansyah
Al-Kauniyah Vol. 6 No. 2 (2025): Al-Kauniyah: Jurnal Ilmu Al-Qur'an dan Tafsir
Publisher : Program Studi Ilmu Al-Qur'an dan Tafsir STAIN Mandailing Natal

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.56874/alkauniyah.v6i2.2637

Penelitian ini bertujuan untuk menganalisa infiltrasi pada riwayat yang berkaitan dengan identitas al-dzabih. Ulama berbeda pendapat dalam menentukan identitas al-dzab?? apakah Nabi Ish?q atau Ism?‘?l. Imam al-Thabari di antara mufassir yang menyatakan al-dzab?? adalah Nabi Ish?q, sementara Imam Ibn Kath?r menyatakan bahwa al-dzab?? adalah Nabi Ism?‘?l. Berbeda dengan keduanya, Imam ?Al? al-Syauk?n? memilih untuk tawaquf. Penelitian ini merupakan penelitian kepustakaan (library research) yang bersifat kualitatif yang dianalisa dengan teknik content analysis lalu dilakukan komparasi dengan berbagai pendapat hingga kita suci agama lain. Sedangkan sumber data sekunder penelitian ini adalah buku, artikel, literatur, jurnal dan situs internet yang relevan dengan penelitian yang sedang dilakukan. Adapun temuan dari penelitian ini adalah bahwa sikap tawaqquf dipilih al-Syauk?n? sebab tidak ada dasar yang kuat untuk mentarjih salah satu dari dua pendapat, dan beristidlal (mengambil dalil) dengan sesuatu yang masih bersifat kemungkinan itu tidak lebih selamat dari sikaf tawawwuf. Selain itu, dalil-dalil yang dinilai rajih oleh masih-masing ulama tidak lebih unggul daripada dalil pihak yang mengatakan dzab?? itu Ishaq, dan tidak ada satu pun riwayat yang sahih dari Rasulullah ? dalam masalah ini. Apa yang diriwayatkan dari beliau hanyalah riwayat yang maudhu‘ (palsu) atau sangat lemah. Mengomentari tidak ada riwayat yang sahih itu tidak benar, sebab terdapat riwayat yg sahih terkait itu. Sikap tawaqquf ini sebenarnya dapat dijawab dengan melakukan komparasi dengan dalil lain yaitu kitab suci Taurat yang menyatakan bahwa al-dzab?? adalah Nabi Ism?‘?l. Di sisi lain, dua kabar gembira tentang Nabi Ibrahim dianugerahi anak itu dalam dua waktu yang berbeda: satu dengan permohonan (doa), dan itu bukan Is??q, melainkan selainnya; dan yang kedua tanpa permohonan, yaitu Is??q secara jelas. Dengan demikian, dapat dipastikan bahwa anak yang pertama adalah Ism?‘?l, dan dialah yang menjadi al-dzab?? (anak yang disembelih).

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