Articles
<![CDATA[PEMAHAMAN HADIS KEPEMIMPINAN PEREMPUAN DALAM TRADISI NU ]]>
<![CDATA[Saadah, Nailus]]>;
<![CDATA[Farida, Umma]]>
<![CDATA[ RIWAYAH Vol 5, No 2 (2019): Riwayah : Jurnal Studi Hadis ]]>
Publisher : <![CDATA[Ilmu Hadis, Fakultas Ushuluddin, Universitas Islam Negeri (UIN) Sunan Kudus ]]>
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DOI: 10.21043/riwayah.v5i2.5909
<![CDATA[Penelitian ini bertujuan untuk menganalisis pemahaman organisasi masyarakat NU terhadap hadis kepemimpinan perempuan pada hasil-hasil keputusan bahsul masail. Penelitian ini adalah library research dengan pendekatan kualitatif. Adapun beberapa hasil keputusan bahsul masail yang terkait dengan hadis kepemimpinan perempuan adalah: Pertama, bahsul masail NU tahun 1961 di Salatiga memutuskan bahwa perempuan tidak diperbolehkan menjadi kepala desa, kecuali dalam keadaan memaksa. Kedua, bahsul masail NU pada tahun 1997 di NTB, yang memutuskan bahwa perempuan boleh menjadi seorang pemimpin dengan syarat mempunyai kemampuan dan kapasitas untuk menjadi seorang pemimpin, namun tetap harus mengingat akan kodratnya. Ketiga, bahsul masail NU dalam muktamar ke 30 tahun 1999 di Kediri, memutuskan untuk lebih operasional tentang kesetaraan gender dan lebih terbuka dalam politik. Hasil penelitian ini adalah Pada awalnya pemahaman NU terhadap hadis kepemimpinan peremuan didominasi oleh pemahaman tekstualis, dan hanya merujuk pada kitab fiqh karangan ulama zaman dahulu tanpa menggunakan metode pemahaman hadis yang sesuai dengan metode yang telah ditawarkan oleh para ulama hadis. Setelah itu, pemahaman NU yang tekstualis terhadap hadis kepemimpinan perempuan bergeser menjadi pemahaman kontekstualis yang disebabkan karena dalam kehidupan dunia modern menuntut seluruh elemen bangsa untuk berpartisipasi baik laki-laki maupun perempuan. Selain itu pertimbangan dari NU sendiri adalah demi kemaslahatan ummat dan menegakkan sikap keadilan.]]>
<![CDATA[PERKEMBANGAN HADIS DI INDONESIA PADA ABAD KE-19 M: Telaah Terhadap Pemikiran Mahfuzh at-Tirmasi dalam Kitabnya Manhaj Dzawin-Nazhar ]]>
<![CDATA[Farida, Umma]]>
<![CDATA[ RIWAYAH Vol 6, No 1 (2020): Riwayah : Jurnal Studi Hadis ]]>
Publisher : <![CDATA[Ilmu Hadis, Fakultas Ushuluddin, Universitas Islam Negeri (UIN) Sunan Kudus ]]>
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DOI: 10.21043/riwayah.v6i1.6860
<![CDATA[Perkembangan Hadis di Indonesia pada abad ke-19 M. Masih belum mendapat tempat dalam hati masyarakat Indonesia sebagaimana Tafsir al-Qur’an dan Fiqh. Materi pelajaran hadis dan ilmu hadis berikut kitab-kitabnya pada abad ke-19 memang belum banyak dikaji di beberapa lembaga pendidikan termasuk di pesantren-pesantren pada saat itu, namun di sisi lain, di akhir abad ke-19 muncul ulama Nusantara yang telah mengibarkan keilmuan hadisnya di Timur Tengah, yaitu Muhammad Mahfuzh at-Tirmasi. Banyak sekali intelektual muslim, baik dari Indonesia maupun luar yang belajar kepada Kyai Mahfuzh. Di antara karya monumental Kyai Mahfuzh adalah Manhaj Dzawi an-Nazhar yang hendak dibahas dalam artikel ini. Kajian ini merupakan kajian pustaka dengan menjadikan karya-karya KH. Mahfuzh at-Tirmasi sebagai sumber datanya, terutama Kitab Manhaj dzawi an-Nadhar yang merupakan kitab yang menjelaskan (men-syarh) kitab Nazham Alfiyah karya Imam as-Suyuthi yang memfokuskan kajian pada bidang ilmu hadis. Kitab as-Suyuthi ini disajikan dalam bentuk nazham (salah satu bentuk sya’ir Arab) yang berisi penjelasan-penjelasan tentang kaidah-kaidah ilmu musthalah hadis, sehingga tidak semua kalangan dapat memahami maksud kitab tersebut secara mudah. Adapun teknik pengumpulan datanya menggunakan teknik dokumentasi untuk selanjutnya dianalisis secara deskriptif kritis.]]>
<![CDATA[The Marriage of Indigenous Peoples of Lampung Saibatin in the Perspective of Islamic Law and Tafsir of Gender Verses ]]>
<![CDATA[Baihaqi, Yusuf]]>;
<![CDATA[Kasdi, Abdurrohman]]>;
<![CDATA[Farida, Umma]]>;
<![CDATA[Maraliza, Helma]]>
<![CDATA[ Samarah: Jurnal Hukum Keluarga dan Hukum Islam Vol 6, No 1 (2022): Samarah: Jurnal Hukum Keluarga dan Hukum Islam ]]>
Publisher : <![CDATA[Islamic Family Law Department, Sharia and Law Faculty, Universitas Islam Negeri Ar-Raniry ]]>
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DOI: 10.22373/sjhk.v6i1.12493
<![CDATA[The indigenous people of Lampung Saibatin are adherents of the Islamic religion. However, in the marriage tradition, there are still several gender-biased customs that are not in harmony or even contrary to the values of Islamic teachings. The formulation of the problem in this article is how is the level of compatibility between the marriages of the Lampung Saibatin indigenous people and the teachings of Islam they believe? The purpose of this article is to describe the concept of marriage in the Qur'an and marriage customs in the Lampung Saibatin indigenous community and their compatibility with Islamic teachings through the study of gender verses in the Qur'an. The method used is qualitative, with a sociological approach. The focus of this study is to present an interpretation of the gender verse, then relate it to what is practiced by the Lampung Saibatin indigenous people in their marriage customs. The results of the study show: First, there is still a gap between the teachings adopted by the Lampung Saibatin indigenous people and their marriage customs. Second, gender inequality is still often practiced in the marriage customs of the Lampung Saibatin indigenous people. Third, referring to the values of religious teachings adopted by the indigenous people of Lampung Saibatin, it is a solution to the gender injustice in their marriage customs. Fourth, the local wisdom in the marriage of the Lampung Saibatin indigenous people in ending conflicts between families and minimizing the divorce rate. The results of this study contribute to explaining the marriage customs in the internal Lampung Saibatin indigenous community and enlightening the external parties that it is not always what is traditions by a Muslim community is a representation of their religious teachings. Besides, not all marriage practices in the traditional Lampung Saibatin community are poor because there are the values of local wisdom in their marriage customs.]]>
<![CDATA[Fatwa and Religious Authority: Islamic Law, Social Media Ethics and Digital Age ]]>
<![CDATA[Kasdi, Abdurrohman]]>;
<![CDATA[Farida, Umma]]>;
<![CDATA[Huda, Miftahul]]>;
<![CDATA[Rahman, Akmal Fawwaz Aulia]]>;
<![CDATA[Dakhoir, Ahmad]]>
<![CDATA[ Al-Ahkam: Jurnal Ilmu Syari’ah dan Hukum Vol. 11 No. 1 (2026): Al-Ahkam: Jurnal Ilmu Syari'ah dan Hukum ]]>
Publisher : <![CDATA[Fakultas Syariah, Universitas Islam Negeri Raden Mas Said Surakarta ]]>
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DOI: 10.22515/alahkam.v11i1.10755
<![CDATA[Fatwas issued by the ulama play a strategic role in shaping the trajectory of Muslim thought in the digital era, particularly as many Muslims lack direct access to, or the capacity to independently interpret, the primary sources of Islamic law such as the Qur’an and Hadith. This study examines the position of fatwas as a determinant of religious authority and explores their implications for the development of Islamic law in the digital age. Employing a qualitative research design, this study analyzes fatwas issued by the Indonesian Ulama Council (Majelis Ulama Indonesia/MUI) concerning socio-religious issues. Data were collected through library research and examined using a normative-analytical approach, emphasizing contextual interpretation and doctrinal analysis. The findings demonstrate that MUI fatwas occupy a position of significant religious authority within the construction of Islamic law and possess substantial sociological and moral binding force. Muslim communities adhere to these fatwas because they are perceived as authoritative interpretations grounded in Islamic legal principles. Furthermore, fatwas contribute to the dynamic development of Islamic law and influence national legal frameworks. In the digital era, religious authority has become increasingly strategic, particularly following the issuance of MUI Fatwa No. 24 of 2017, which provides ethical guidelines for social media engagement, promotes social harmony, and seeks to prevent societal fragmentation in Indonesia.]]>
<![CDATA[Kontribusi dan Peran KH. Hasyim Asy’ari dalam Membingkai Moderasi Beragama Berlandaskan al Quran dan Hadis di Indonesia ]]>
<![CDATA[Farida, Umma]]>
<![CDATA[ FIKRAH Vol 8, No 2 (2020): December 2020 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus ]]>
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DOI: 10.21043/fikrah.v8i2.7928
<![CDATA[This article aims to reveal the ideas of Kiai Hasyim Asy'ari in knitting the unity and framing the religious moderation based on the Quran and Hadith in Indonesia. His role is still relevant to study considering the life of Indonesian people until now still often confront and even contradict between religion and culture. Besides, the dichotomy between traditionalist and modernist Islam has strengthened once again in the internal circles of Muslims, which if it was not immediately found a solution, it can lead to divisions between them. This study uses qualitative methods and data collection uses documentation techniques to be analyzed descriptively-critically. This research shows that Kiai Hasyim Asy'ari played a significant role in uniting Muslims in particular and Indonesian society in general. He taught Islam by emphasizing the formation of character, politeness, gentleness, and moderate understanding of Islam as stated in his book Risalah Ahl as-Sunnah wa al-Jama'ah. He also called for doing good to others despite being of different religions, loving the Prophet, and making unity, brotherhood, and tolerance as the foundation of moderation between religious communities in Indonesia.]]>
<![CDATA[Multiculturalism in the Islamic Texts View and its Relevance to Interreligious Harmony in Indonesia ]]>
<![CDATA[Kasdi, Abdurrohman]]>;
<![CDATA[Farida, Umma]]>
<![CDATA[ FIKRAH Vol 7, No 1 (2019): June 2019 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus ]]>
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DOI: 10.21043/fikrah.v7i1.5160
<![CDATA[The study describes the concept of multiculturalism and its relevance to realizing the religious harmonization in Indonesia. Quran and hadith are the main source of Islamic text. The data gain through documentation. The obtained data analyzed critically-descriptive. The study reveals the ethnic and religious plurality is the empirical fact that Indonesia has been destined. Indonesia is a nation consisting of various tribes, customs, cultures, and religions. The study shows that multiculturalism in the view of Islamic texts has the relevance of the meaning and function that is appropriate to be developed and internalized in the process of transforming the values of the diverse communities and peoples of Indonesia. ]]>
<![CDATA[Syi’ah: Pemikiran Keagamaan dan Perkembangannya di Indonesia ]]>
<![CDATA[Farida, Umma]]>
<![CDATA[ FIKRAH Vol 5, No 2 (2017): December 2017 ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus ]]>
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DOI: 10.21043/fikrah.v5i2.2976
<![CDATA[This article attempts to explore the Syi’ah religious thought by emphasizing on three areas, namely the field of theological belief (aqidah), methods and style of interpretation of the Quran (tafseer), and their attitude towards hadith. In addition, this paper discusses the development of Shi'ism in Indonesia. Method of data collection was done through the documentation which was then presented in descriptive-qualitative. Syi’ah is different from Suni (majority in Indonesia) in terms of the pillars of faith and the pillars of Islam. Their related Aqeedah, imamah, bada', raj'ah, and taqiyah implies on their way of understanding and interpreting the verses of the Quran. Their attitudes toward authenticity and sadnessahihan hadith also favor the transmission of ahlulbait rather than the transmission of the companions in general. Nevertheless, it turns out that Syi’ah ideology in Indonesia is still growing. The development of ideology is well-organized, supported by vision, mission, and moral foundation of humane da'wah through the empowerment of the weak and the underprivileged.]]>
<![CDATA[ISLAM PRIBUMI DAN ISLAM PURITAN: Ikhtiar Menemukan Wajah Islam Indonesia Berdasar Proses Dialektika Pemeluknya dengan Tradisi Lokal ]]>
<![CDATA[Farida, Umma]]>
<![CDATA[ FIKRAH Vol 3, No 1 (2015): FIKRAH: JURNAL ILMU AQIDAH DAN STUDI KEAGAMAAN ]]>
Publisher : <![CDATA[Prodi Aqidah dan Filsafat Islam, Fakultas Ushuluddin, Universitas Islam Negeri Sunan Kudus ]]>
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DOI: 10.21043/fikrah.v3i1.1830
<![CDATA[Menemukan wajah Islam Indonesia selalu menarikuntuk didiskusikan, mengingat prosentasi umat Islamdi Indonesia termasuk ke dalam jumlah umat Islamterbesar di seluruh dunia disamping memiliki pola dankarateristik tersendiri dari wajah Islam Arab. Sehingga wajar jika banyak kalangan yang berkepentingan untukberusaha menguak wajah tersebut. Tulisan ini menjadisuatu ikhtiar untuk memotret wajah Islam Indonesia danpola keberagamaannya, dengan berpijak dari klasifiasiyang dibuat Geertz. Sedangkan untuk menguak potretwajah Islam Indonesia dilakukan dengan melihat prosesdialektika pemeluk ajaran Islam dengan tradisi lokalyang ada.]]>
<![CDATA[NILAI-NILAI QUR’ANI DAN INTERNALISASINYA DALAM PENDIDIKAN ]]>
<![CDATA[Farida, Umma]]>
<![CDATA[ QUALITY Vol 1, No 2 (2013): QUALITY ]]>
Publisher : <![CDATA[Pascasarjana IAIN Kudus ]]>
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DOI: 10.21043/quality.v1i2.220
<![CDATA[Application of the noble values of religion that comes from the Qur’an in education is increasingly becoming a necessity, especially in thisera of globalization. Although the values and positive attitudes suchas honesty, patience, simplicity and generosity was also inheritedby genetic parents, but education and infrastructure that supportsthe process of internalization of those values must also be taken andprovided to form a Quranic generation.]]>
<![CDATA[HATE SPEECH DAN PENANGGULANGANNYA MENURUT AL-QUR'AN DAN HADIS ]]>
<![CDATA[Farida, Umma]]>
<![CDATA[ RIWAYAH Vol 4, No 2 (2018): Riwayah : Jurnal Studi Hadis ]]>
Publisher : <![CDATA[Ilmu Hadis, Fakultas Ushuluddin, Universitas Islam Negeri (UIN) Sunan Kudus ]]>
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DOI: 10.21043/riwayah.v4i2.4518
<![CDATA[Kemerdekaan bermedia sosial—disamping mendatangkan banyak manfaat—juga membawa dampak buruk dengan semakin berkembangnya hate speech ini. Persoalan hate speech menjadi semakin kompleks dengan semakin maraknya informasi, ujaran, dan berita yang tidak dapat dipertanggung jawabkan (hoax). Berbagai problematika kehidupan yang muncul sebaiknya dirujuk solusinya kepada kedua sumber agama Islam tersebut, yakni al-Qur’an dan Hadis. Termasuk pula, tatkala fenomena hate speech ini mencuat yang bisa memecah belah bangsa Indonesia, bahkan umat Islam khususnya, maka pencarian solusi teoritis melalui al-Qur’an dan Hadis diperlukan dalam rangka meminimalisir perpecahan dan provokasi antar umat beragama, serta mengukuhkan persatuan bangsa Indonesia pada umumnya.Kajian ini bersifat library research. Data dikumpulkan melalui teknik dokumentasi, untuk selanjutnya dianalisis secara deskriptif-kualitatif. Penelitian ini mengungkap adanya beragam bentuk hate speech yang disinyalir dalam al-Qur’an dan hadis di antaranya: Sukhriyyah (meremehkan/mengejek) lamzu (mengolok-olok, mencela), ghibah (pencemaran nama baik, gunjingan buruk), fitnah, qadzaf (tuduhan tak berdasar) dan tanabuz (menghina). Sedangkan penanggulangannya dilakukan dengan klarifikasi atau tabayyun dan menganjurkan umat Islam untuk menyebarkan good speech.]]>
