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<![CDATA[القيم التربوية الروØية من Ø£Øاديث رياض الصالØين ]]>
<![CDATA[Fatihunnada, Fatihunnada]]>;
<![CDATA[Dimyathi, Mohammad Syairozi]]>;
<![CDATA[Surahman, Cucu]]>
<![CDATA[ TARBAWY : Indonesian Journal of Islamic Education Vol 8, No 2 (2021): November 2021 ]]>
Publisher : <![CDATA[Universitas Pendidikan Indonesia ]]>
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DOI: 10.17509/t.v8i2.41364
<![CDATA[إن كتاب رياض الصالØين للإمام النووي يعتبر من الكتب المهمة التي كتب الله لها القبول والانتشار لدى الخاص والعوام لأنه يتضمن الأØاديث التي هي من أصول الإسلام وقواعده والدروس التربوية المهمة التي ÙŠØتاجها المربون. ويتØدث هذا البØØ« عن الدروس المتضمنة من بعض Ø£Øاديث باب الزهد ÙÙŠ الدنيا من كتاب رياض الصالØين من الجانب الروØÙŠ الذي يعتبر من أهم الجوانب التي علمها النبي صلى الله عليه وسلم لأصØابه وأمته. ويستنتج هذا البØØ« أن الزهد ÙÙŠ ملذات الدنيا Ùيه تعويد للمسلم على ما ÙŠØسن به Øاله ÙÙŠ الدنيا والآخرة. وينبغي له توسيع المبادئ التربوية ÙÙŠ إندونيسيا من القرآن الكريم والسنة النبوية المطهرة. Riyadl al-Sholihin karya imam Nawawi termasuk kitab yang memiliki otoritas dan diterima di seluruh kalangan masyarakat, baik yang awam, maupun yang alim. Kitab ini memuat hadis-hadis yang menjadi dasar ajaran Islam dan nilai-nilai pendidikan yang sangat dibutuhkan oleh pendidik. Tulisan ini meneliti nilai-nilai yang terkandung dalam sebagian hadis bab zuhud dari kehidupan dunia dalam kitab Riyadl al-Sholihin dari aspek rohani yang dianggap salah satu aspek penting yang ditekankan oleh Nabi SAW kepada sahabat dan umatnya. Tulisan ini menyimpulkan bahwa zuhud dari kemewahan dunia dapat mendorong manusia untuk mempersiapkan kehidupan yang layak di dunia dan akhirat. Oleh karena itu, pendidikan rohani perlu dikembangkan dalam sistem pendidikan di Indonesia dengan landasan Al-Qur’an dan hadis.]]>
<![CDATA[HADIS DAN SIRAH DALAM LITERATUR SEJARAWA ]]>
<![CDATA[Fatihunnada Fatihunnada]]>
<![CDATA[ Jurnal Living Hadis Vol 1, No 2 (2016) ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sunan Kalijaga Yogyakarta ]]>
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DOI: 10.14421/livinghadis.2016.1125
<![CDATA[Artikel ini mencoba mengkaji pandangan sejarawan Nusantara terhadap sejarah dan hadis dalam ranah ilmu sejarah. Berbincang sejarah Islam, pasti tidak akan bisa dilepaskan dari sosok nabi Muhammad yang menjadi tokoh utama. Oleh karena itu, peran hadis sangat penting dalam mengungkap beberapa fakta sejarah Islam terkait sosok nabi. Ahmed Faruqi menegaskan bahwa peran hadis dalam membangun pondasi awal historiografi Islam adalah sebagai referensi utama. Selanjutnya, yang menjadi daya tarik artikel ini adalah pandangan sejarawan Nusantara tentang hubungan hadis dan sejarah Islam serta pola kritik yang dipakai untuk merekonstruksi sejarah Islam. Selanjutnya artikel ini juga menyoroti hubungan hadis dengan sejarah Islam dalam pandangan sejarawan Nusantara.Artikel ini menggunakan metode kualitatif yang menitikberatkan pada pemahaman data-data dan menganalisanya untuk menemukan cara pandang beberapa tokoh. Artikel ini fokus mengkaji dua karya sejarawan Nusantara: pertama, Historiografi Islam karya Badri Yatim; dan kedua, Historiografi Islam Modern karya Azyumardi Azra.Artikel ini menyimpulkan bahwa dalam pandangan sejarawan Nusantara sejarah dan hadis memiliki hubungan yang sangat erat, karena hadis memberikan kontribusi besar dalam membangun fakta sejarah Islam awal. Akan tetapi sikap kritis terhadap fakta sejarah juga harus dikedepankan dengan pendekatan ilmu sejarah dan sosial untuk mengembangkan kajian sejarah di era modern ini.]]>
<![CDATA[Otoritas Fatwa di Indonesia: Variasi Respons Pengguna Twitter terhadap Fatwa MUI tentang Haram Golput pada Pemilu ]]>
<![CDATA[Fatihunnada Fatihunnada]]>;
<![CDATA[Iffatul Umniati]]>;
<![CDATA[Raspiani Raspiani]]>
<![CDATA[ JISPO : Jurnal Ilmu Sosial dan Ilmu Politik Vol 11, No 2 (2021): JISPO Vol 11 No 2 2021 ]]>
Publisher : <![CDATA[Centre for Asian Social Science Research (CASSR), FISIP, UIN Bandung ]]>
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DOI: 10.15575/jispo.v11i2.13879
<![CDATA[The fatwas of Majlis Ulama Indonesia often incite controversy among Indonesian Muslims. This includes a fatwa on the prohibition of golongan putih (golput; non-voting behavior) that was issued in 2009. This fatwa sparkes heated debates among netizens, inluding Twitter users during the 2014 and 2019 presidential elections. This data required for this research were collected from the Twitter in the form of tweets in several months in 2014 using the python module, namely the twitter scraper which was then stored in the form of Comma Separated Values (CSV). Out of 2,491 tweets, 1,142 tweets or 45.84% contain neutral responses, 1,071 tweert or 42.95% contain negative responses, and 278 tweets or 11.16 % contain positive responses. This figure shows that the rejection of the fatwa on the prohibition of golput was greater than its acceptance by netizens. More importantly, this indicate that the authority of MUI in issuing fatwas is not fully accepted and obeyed by Indonesian Muslims.]]>
<![CDATA[The Genealogy of Ali Mustafa Yaqub’s Hadith Understanding ]]>
<![CDATA[Fatihunnada Fatihunnada]]>;
<![CDATA[Hasan Basri Salim]]>
<![CDATA[ AJIS: Academic Journal of Islamic Studies Vol 6, No 2 (2021) ]]>
Publisher : <![CDATA[Institut Agama Islam Negeri (IAIN) Curup ]]>
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DOI: 10.29240/ajis.v6i2.3325
<![CDATA[Ali Mustafa is an Indonesian hadith expert who has had a significant influence on the development of hadith studies in Indonesia in term of the study of hadith authenticity and the study of hadith understanding. This article explores Ali Mustafa's genealogy of understanding, method of understanding, and academic experiences during his education in Indonesia and Saudi Arabia. The data sources for this paper were Ali Mustafa's work entitled Female Imam, The Meeting Point of Wahabi-NU, and Islam is not only for Muslims. Through text analysis method with a genealogical approach, it can be described that Ali Mustafa's understanding of Genealogy was strongly influenced by several sources such as NU, Wahabi, Occidentalism, and the understanding of classical scholars. Ali Mustafa understood the hadith with the textual method first, then he used contextual method if the textual method could not be used to understand the hadith. The influence of Ali Mustafa's education in Indonesia through Islamic boarding schools was stronger than his educational experience in Saudi Arabia]]>
<![CDATA[Pemahaman Hadis Doa Pengalihan Hujan Pendekatan Geografis Jakarta menurut Ali Mustafa Yaqub ]]>
<![CDATA[Fatihunnada Anis]]>;
<![CDATA[Afaf Nazrat Uyun]]>
<![CDATA[ ILMU USHULUDDIN Volume 7, Nomor 1, Januari 2020 ]]>
Publisher : <![CDATA[Himpunan Peminat Ilmu-Ilmu Ushuluddin (HIPIUS) ]]>
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DOI: 10.15408/iu.v7i1.14698
<![CDATA[This article will explain and analyze Ali Mustafa Yaqub’s hadith understanding on the hadith of transferring a heavy rain with a geographical approach. The author observes that there are still many problems of misunderstanding on this type of hadith that are apparent among Indonesian Muslim communities, especially the citizen of Jakarta when facing heavy rains and floods in early 2020. The geography science is not a source of Islamic law, but this science can be one of the instruments on understanding the hadith correctly. Based on the geomorphology of geography, the hadith prayer for transferring a heavy rain cannot be practiced by the Jakarta residents because that prayer will only cause floods in Jakarta due to heavy rain that came down in Bogor and return to Jakarta. Ali Mustafa offered a prayer for the citizens of Jakarta when facing heavy rain with the phrase "O Allah, send down a rain at the sea, not to us and around us". This kind of understanding is only applicable to the residents of Jakarta and other cities that have a form of land like Jakarta like Bekasi. For the cities which have landforms like Madinah can recite the prayer because it was indeed recited by the Prophet when heavy rains and floods occurred in the Medina.]]>
<![CDATA[Kefasihan Bahasa Hadis Nabi dalam Perubahan Kata Kerja ]]>
<![CDATA[Fatihunnada Anis]]>;
<![CDATA[Nailil Huda]]>
<![CDATA[ Buletin Al-Turas Vol 25, No 2 (2019): Buletin Al-Turas ]]>
Publisher : <![CDATA[Fakultas Adab dan Humaniora, UIN Syarif Hidayatullah Jakarta, Indonesia ]]>
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DOI: 10.15408/bat.v25i2.12463
<![CDATA[Temuan penelitian ini adalah pola peralihan atau ʻudūl dalam hadis adalah salah satu karakteristik sastrawi dari hadis. Peralihan kata kerja, baik dalam jenis kata kerja yang satu wazan maupun antar kata kerja yang berbeda, bukanlah suatu penyimpangan kebahasaan. Pendekatan pragmatik menemukan alasan-alasan yang tepat dalam pola peralihan tersebut. Tulisan ini akan menguatkan seri penelitian Sahrawi dalam “Al-Tadāwulīyah ʻInd ʻUlamāʼ al-ʻArab” (2005) dan Abdul-Raof melalui tulisannya dalam jurnal Language berjudul “Arabic Rhetoric: A Pragmatic Analysis” (2009) yang menegaskan bahwa pola perubahan kata dalam teks keagamaan Alquran dan hadis merupakan keistimewaan keduanya, bukan titik kelemahan. Hal ini didasari pada kerangka teori ilmu simantik dan pragmatik yang melingkarinya. Penelitian ini bersifat kualitatif yang bersifat penelitian pustaka (library research) menggunakan pendekatan ilmu dilālah yang diterapkan Ghayyats Baboo melalui tulisannya dalam jurnal Dirāsat fī al-Lughah al-‘Arabīyah wa Adabihā berjudul Dilālat Al-ʻudūl fī Siyāgh al-Af‘āl (2013). This article strengthens Sahrawi's research series in "Al-Tadāwulīyah ʻInd ʻUlamāʼ al-ʻArab" (2005) and Abdul-Raof in his article in Language Journal entitled "Arabic Rhetoric: Pragmatic Analysis" (2009) which determines the pattern of changes in the words in the religious texts of the Qur'an and hadith is an advantage, not a weakness. This is based on the semantic theory of evolution and the pragmatics surrounding it. It is qualitative research with library research methdo that uses scientific research applied by Ghayyats Baboo through his writings in the Dirāsat fī al-Lughah al-‘Arabīyah wa Adabihā Journal entitled Dilālat Al-ʻudūl fī Siyāgh al-Af‘āl (2013). The finding of this study is the pattern of transition or ʻudūl in the hadith is one of the literary characteristics of the hadith. The transition of verbs, both in the type of verb that is one wazan or between different verbs, not a language deviation. The pragmatics theory is finding the right reasons in the transition pattern.]]>
<![CDATA[Mukena: A balance between the Indonesian women's prayer dress and the hadiths on the prayer of prophet's wives | موكينا: موازنة بين لباس صلاة المرأة الإندونيسية وأحاديث صفة صلاة أمهات المؤمنين ]]>
<![CDATA[Fatihunnada Fatihunnada]]>;
<![CDATA[Nur Faricha]]>;
<![CDATA[Hasan Basri Salim]]>
<![CDATA[ Al-Zahra : Journal for Islamic and Arabic Studies Vol 18, No 1 (2021): Al-Zahra: Journal for Islamic and Arabic Studies ]]>
Publisher : <![CDATA[Fakultas Dirasat Islamiyah, Univitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta ]]>
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DOI: 10.15408/zr.v18i1.21677
<![CDATA[Mukena is a women's prayer dress in Indonesia. It is well known that the Nine Saints knew her in the fourteenth century AD, but the truth is that Nyai Mukena first knew her in Cirebon. Mokina is considered an Indonesian women's prayer dress. The prayer dress has standards that must be met for the validity of its use in prayer. The mothers of the believers wore the dress of prayer for the Arabs in the past, as mentioned in some narrations. This research analyzes Mukena's hadiths about the dress of the mothers of the believers' prayer.This research is written using the analytical method by searching for hadiths of the prayer dress of the mothers of the believers, looking at the explanation of the hadiths, and analyzing them in the Arabic traditions in Mukena. The method of writing this research is the library method of collecting sources, references and scientific theses related to this research.One of the results of this research is that Mukena is the prayer dress of Indonesian Muslim women. It is the result of Indonesian culture, and is said to be the result of adaptation by the Nine Saints in the revival of Islamic law. The hadiths describing women’s prayer dress indicate that Islamic law has standards in prayer dress, which are not to show a woman’s private parts. Islamic law does not require the form of dress, and all Muslim women must use the local dress that meets the conditions for covering the private parts of the body in prayer.]]>
<![CDATA[San'ani's View on Women Authority in the Book of Subul al-Salam | ولاية المرأة عند الصنعاني في سبل السلام ]]>
<![CDATA[Fatihunnada Anis]]>;
<![CDATA[Ulfa Fauziah]]>
<![CDATA[ Al-Zahra : Journal for Islamic and Arabic Studies Vol 16, No 1 (2019): Al-Zahra: Journal for Islamic and Arabic Studies ]]>
Publisher : <![CDATA[Fakultas Dirasat Islamiyah, Univitas Islam Negeri (UIN) Syarif Hidayatullah Jakarta ]]>
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DOI: 10.15408/zr.v16i1.12281
<![CDATA[At the beginning of the twentieth-century, many discussions arose about the role of women in society or in the social sphere. One characteristic of these discussions is the question "Does Islam allow women to play a role in a society like men?" Some people have seen a saying that the teachings of Islam have caused the decline of Islam and Muslims because of its disagreement with the reality of contemporary society. Some of the teachings of Islam prohibit women from working in the social field in order to leave the education of children which is the supreme interest in religion. And some think that Islam does not close the doors of interest as long as women can have a role such as what men are accustomed to the community as it is in accordance with the teachings of Islam.This research is an answer to the above from the perspective of the Prophet's Hadith by reading the views of the scholars who are familiar with the Prophet's Hadith specifically in the view of al-San'aani in the Book of the Ways of Peace. This research used the objective approach to collect the explanations of the hadiths of the women's authority from the book of the Ways of Peace to the San'ani and compare them with other interpretations of the tradition and modern scholars.This research confirms the study of Tasmin in The Assumption of Women in the Hadith that the textual understanding in the text of hadith will not succeed even if ordered by a woman indicates the prohibition of women in public positions; and Benjamin Bishin in Women, Property Rights, and Islam that close to 90 per cent of Muslim countries deny women equal in leadership; and Shaf'is, Malikis and Hanbalis in general in the judiciary. This research criticizes Zuriatul Khairi studies in Muhammadiyah Theology in marriage with non-believer and Women Leader that Muhammadiyah through historical approach to describe the change of the concept of belief to nash to view how is the relationship between theology and fish and state that religion has no power to deny the leadership of women; and Susan Blackburn in Indonesia, Women and Political Islam that women in Indonesia joined some radical organisation like Permi and PSII in the early twentieth century, and they were slow to find a voice in non-political organisations like NU and Muhammadiyah; and Zulkifli studies in "the concept of the mandate of women comparative study when Nasr Omar Omar and Hussein Mohammed" it allows the mandate of women provided that the efficiency of women in particular the tap and Mohammed al-Ghazali in general.The most important result of this research is that al-Sanani through the book of the ways of peace explained that Al-Maram understood women's conversations using correct methods that women can not take over social affairs from the state or the judiciary and slavery in prayer especially since women suffer from men's disability. Al-Sunani understood the hadith of women in the state verbally and understood the hadeeth of women in prayer iqamah and adhan by the method of hadith contradiction.]]>
