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All Journal Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies Jurnal KALAM IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan Hukum Islam Jurnal Ushuluddin Indonesian Journal of Disability Studies AT-Tahdzib: Jurnal Studi Islam dan Muamalah Jurnal Ilmiah Ilmu Ushuluddin Dialogia: Jurnal Studi Islam dan Sosial PUTIH JURNAL PENGETAHUAN TENTANG ILMU DAN HIKMAH Riwayah : Jurnal Studi Hadis Nabawi: Journal of Hadith Studies Al-Manahij : Jurnal Kajian Hukum Islam Al-Fahmu: Jurnal Ilmu Al-Qur'an dan Tafsir TAJDID: Jurnal Ilmu Ushuluddin UNIVERSUM : Jurnal KeIslaman dan Kebudayaan
Muhammad Kudhori
Universitas Islam Negeri Walisongo Semarang
Religion Arts Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Library & Information Science Social Sciences Other

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

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (563.369 KB) | DOI: 10.18592/jiu.v17i1.2039

Abstract

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.
PRO KONTRA NASIKH MANSUKH DALAM AL-QUR’AN Khudori, Muhammad
PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol 3 No 1 (2018): PUTIH JURNAL Pengetahuan tentang Ilmu dan Hikmah
Publisher : Mahad Aly Al Fithrah Press

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (703.186 KB) | DOI: 10.51498/putih.v3i1.31

Abstract

One of the methods used to understand the content of the verses which at first glance shows the symptoms of contradiction between one another is the theory of naskh (nasikh-mansukh). Al-Naskh in the terms of the usul’stheologians is the annulment of the enactment of shar‘i law with the postulate that came later which shows the cancellation of the law's enforcement explicitly or implicitly, with the total or partial cancellation, because of a welfare that wants it. In the theory of completion of postulates that are technically considered contradictory, this theory ranks third after al-jam‘u wa al-tawfiq (comparation) and tarjih (featuring one of the postulates). But in his journey the theory of naskh in al-Qur'an experiencing debate among the theologians. Faction majority argues that naskh occurs in the Qur'an. This group at once confirms that naskh is one option of textually contradictory verses after the theory of jam‘u and tarjih can not solve it. While some theologians led by Abu Muslim al-Asfahani argue that in the Qur'an does not apply the naskh, so practically according to this group, the completion of textually contradictory verses only using the theories of jam‘u and tarjih. According to them, all contradictory verses can be compromised without having to abort other verses. The majority of theologians argue that the naskh is reasonably not impossible, because it is purely preogrative right of Allah Swt. While the Abu Muslim’sfaction argues that the Naskh is a cancellation of the law, so that if among the laws that exist in the Qur'an being naskh, means there are verses that are abrogated Qur'an. This is certainly contrary to the word of Allah Almighty. "Falsehood cannot approach it(al- Qur’an) from before it or from behind it; it is a revelation from a Lord who is Wise and Praiseworthy." [Q.S. Fussilat: 42]
Tipologi Kitab Al-Ma'ajim dalam Kodifikasi Hadis Khudhori, Muhammad
RIWAYAH Vol 2, No 2 (2016): Riwayah : Jurnal Studi Hadis
Publisher : ilmu hadis

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/riwayah.v2i2.3138

Abstract

The method which is used by theologian in hadi>th codification has a trend that change from time to time. After third century of hijriyah, some theologians arrange hadith’s book using the method that has already taught to them before, but others have a different method. One of the method which is dissimilar from others is hadith 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 alphabet. In some sample, it is 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-Shuyukh (based on teacher’s names) and Mu‘jam al-Sahabah (based on friends of the Prophet’s names). Commonly, there are some quality of hadith s in Mu‘jam’s books. There are sahih, hasan, da‘if even mawdu’ (false). One of the benefit in Ma‘ajim’s book is as the main reference of Prophet’s musnad hadith. It means continued until the Prophet himself and containing lots of hadith that is not found in al-Kutub al-Sittah. Moreover, Mu‘jam’s book is one of the main references to know the biography of Sahabat (friend’s Prophet), nasab (offspring), and their virtue.
Metode Kashf dalam Penilaian Hadis: Studi Tashih Hadis di Kalangan Kaum Sufi MUHAMMAD KUDHORI
Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies Vol 14, No 1: June 2018
Publisher : Fakultas Agama Islam Universitas Muhammadiyah Yogyakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18196/AIIJIS.2018.0079.27-48

Abstract

Method of assessing the soundness of hadith (Prophetic tradition) is not only limited to the rule that hadith’s experts formulate and employ. Sufi (Muslim mystical practioner) circles utilize hadith assessment method called kashf (mystical disclosure). This term literally means disclosing or uncovering a hijab (cover). Terminologcally speaking, it means the disclosure of unseen meanings and truth behind textual appearances. In hadith assess- ment context, kashf is a method used by Sufis since they do not follow hadith assessment principles and method constructed by hadith experts. The tradition of hadith assessment using kashf method is a new method that emerged after long time ago after Prophet’s hadiths were collected. This method emerged between the sixth century until the seventh century of Hijra. The first figure who applied this method is Ibn Arabi (558-638 H). Through kashf assessment method, hadith is considered sahih when it does not contra- dict shar‘ah rules. In adition, the hadith assessment using kashf needs to look at the position and quality of scholars who claim to obtain kashf. In turn, this method makes the role of sanad (chain of hadith transmission) smaller in terms of hadith determining the reliability of hadith. In kashf, sanad is directly linked to the Prophet SAW, even without having a person narrating a hadith. Moreover, the time interval between a Sufi who obtains kashf and the Prophet is long period of time. Furthermore, kasfh can make Jarh wa Ta‘dil (examining reliability of hadith narrators) trivial. The method of kashf is rejected by most of hadith’s experts, because it does not hold solid epistemology. The rules are relative, subjective and cannot be objectively defended.
Kritik Ibn Al-Jawzi Terhadap Ulama Muhammad Kudhori
AT-Tahdzib: Jurnal Studi Islam dan Muamalah Vol 6 No 1 (2018): At-Tahdzib
Publisher : Sekolah Tinggi Agama Islam At-Tahdzib Ngoro Jombang Indonesia

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (256.465 KB)

Abstract

Abstrak: Diskursus tentang kritik pemikiran di kalangan ulama, baik yang bersifat us}u>l maupun furu>‘ belum pernah selesai. Perbedaan pemahaman atas teks-teks agama sering kali menimbulkan gesekan di antara mereka. Ibn al-Jawzi> merupakan salah satu ulama yang sangat gencar dalam melakukan kritik terhadap ulama yang dianggap “menyimpang”. Tidak main-main, para ulama dari berbagai disiplin ilmu mendapatkan kritik tajam darinya. Ulama tasawuf adalah ulama yang menjadi bulan-bulanan Ibn al-Jawzi> dalam kitabnya Talbi>s Ibli>s. Efek dari kritik yang dilontarkan oleh Ibn al-Jawzi> terhadap ulama tasawuf masih dapat dirasakan sampai sekarang. Kelompok-kelompok yang anti terhadap tasawuf seringkali menggunakan argumentasi Ibn al-Jawzi> untuk menyerang tasawuf tanpa melihat esensi dasar kritiknya terhadap tasawuf. Kritik Ibn al-Jawzi> terhadap para ulama sebenarnya bukan pada esensi keilmuannya. Melainkan lebih kepada penyimpangan yang dilakukan oleh oknum ulama dalam disiplin-disiplin ilmu yang mereka tekuni. Kritik Ibn al-Jawzi> juga disebabkan perbedaan dalam memahami teks-teks agama serta perbedaan ijtihad dalam menentukan kelayakan hadis. Kata kunci: Ibn al-Jawzi>, kritik, ulama, tasawuf.
Kontroversi hukum cadar dalam perspektif dialektika syariat dan adat Muhammad Kudhori
Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan Vol 18, No 1 (2018)
Publisher : State Institute of Islamic Studies (IAIN) Salatiga

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18326/ijtihad.v18i1.33-56

Abstract

AbstractThe debate of wearing veil happened since Sahabah having different opinion in translating the meaning of hijab (ayah that contains of commandeering women to cover their body) itself. This difference about wearing veil makes us to discuss more from fiqh perspective. It is about covering women’s body from other man (ajnabi). The great religion teacher (ulama) said that the rule of using veil is divided into three parts. They are Must (wajib), Sunnah (sunah), Mubah. Some of them said that veil (cadar) only for fashion or habitual. There is no relation between wearing veil with sharia. Another opinion, such as the Great Religion Teacher of NU (Nahdatul Ulama) said that women should wear veil. In conclusion, the wearing of veil is a khilafiyah problem among the Great Religion Teacher. The wise step to face it that receiving many kinds of opinions about wearing veil. The pro side should not feel the best among others. the cons side also should not blame the pro side. Each of them might not use their law and policy to obstruct other group to obey their rule based on their understanding and believing, because it is guaranteed by the constitution of 1945. Wearing veil or not is a privilege for each woman and it is already guaranteed by the constitution itself. For woman who wearing veil, they should be flexible. It means, in certain condition, they need to open their veil.Keywords: veil, woman, aurat, sharia, khilafiyah. Abstrak:Perdebatan tentang cadar telah terjadi sejak masa para sahabat saat mereka berbeda pendapat dalam menafsiri ayat h}ijab (ayat yang berisi perintah menutup aurat bagi perempuan). Perbedaan ini kemudian merambah pada ranah fikih tentang aurat perempuan yang harus ditutupi saat berada di hadapan laki-laki lain (ajnabi). Dari penulusuran pendapat para ulama, hukum memakai cadar setidaknya terbagi menjadi tiga; wajib, sunah dan mubah. Ada sebagian ulama yang berpendapat cadar hanyalah merupakan fashion atau kebiasaan (adat). Cadar masuk dalam ranah budaya yang sama sekali tidak berkaitan dengan syariat. Penulusuran terhadap pendapat para ulama Nusantara yang kitab-kitabnya banyak dikaji dan dijadikan rujukan oleh muslim Nusantara, terutama kalangan pesantren yang bercorak Nahdlatul Ulama (NU) menunjukkan bahwa para ulama Nusantara banyak yang menganjurkan pemakaian cadar. Dari sini dapat disimpulkan bahwa cadar merupakan permasalahan khilafiyah di kalangan para ulama. Sikap yang paling bijak dalam menanggapi permasalahan ini adalah saling menghargai berbagai macam pendapat yang ada. Kelompok yang pro dengan pemakaian cadar hendaknya tidak merasa pendapatnya paling benar, sehingga menyalahkan kelompok lain yang tidak sepakat dengan pemakaian cadar. Demikan pula sebaliknya, kelompok yang tidak sepakat dengan cadar juga tidak boleh menyalahkan kelompok yang memakai cadar. Masing-masing juga tidak boleh menggunakan kebijakan dan kekuasannya untuk menghalangi kelompok lain menjalankan ajaran agamanya sesuai yang dipahami dan diyakininya, karena menjalankan ajaran agama sesuai yang dipahami dan diyakini dijamin oleh UUD 1945. Memakai atau tidak memakai cadar merupakan hak asasi yang dijamin oleh konstitusi. Bagi para pemakai cadar hendaknya juga dapat bersikap luwes, tidak kaku jika dalam kondisi-kondisi tertentu yang dilegalkan syara’ diharuskan membuka cadarnya.Kata kunci: cadar, perempuan, aurat, syariah, khilafiyah.
Reinterpreting Religious Pluralism in QS. al-Baqarah: 62 (A Method of al-Qaraḍâwî’s Interpretation) Muhammad Kudhori; Muhammad Faiq; Ibnu Farhan
Jurnal Ushuluddin Vol 29, No 2 (2021): July - December
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/jush.v29i2.10662

Abstract

QS. al-Baqarah: 62 by some Muslim scholars is used to justify that adherents of all religions in this world will get salvation and go to paradise. Salvation in the hereafter, according to them, is not required to believe in the Prophet Muhammad. This article aimed to re-examine that interpretation that is contrary to the belief of the majority of Muslims, in which one aspect of faith that will save people is a belief in the messengers, including a belief in the Prophet Muhammad. The reinterpretation of QS. al-Baqarah: 62 in this study employed the interpretation method of Yûsuf al-Qaraḍâwî in his book entitled Kayfa Nata‘âmal Ma‘ al-Qur’ân al-‘Az}îm. This article is a library based-study by using content analysis and descriptive-analytic. The result revealed that QS. al-Baqarah: 62 actually deals with the earlier peoples before the Prophet Muhammad. Those who believe in Allah and the Last Day and do good deeds are promised a reward from Allah SWT
Qaul Al-Mukhtar Al-Nawawi sebagai Pendapat Alternatif Muslim Nusantara Muhammad Kudhori
Al-Manahij: Jurnal Kajian Hukum Islam Vol 12 No 1 (2018)
Publisher : Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (1002.87 KB) | DOI: 10.24090/mnh.v12i1.1345

Abstract

The spreading of Syafi’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 Syafi’ite. Even most of Muslims in Indonesia follow Syafi’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-Mukhtār of al-Nawawī 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- Nawawī is not really out from the rule of Syafi’ite school of law. In addition, it is representation of Fikih al-Muyassar (simplifed fiqh) concept for Muslim in Indonesia. Therefore, the follower of Syafi’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-Qur'an Muhammad Kudhori
Al-Manahij: Jurnal Kajian Hukum Islam Vol 13 No 2 (2019)
Publisher : Sharia Faculty of State Islamic University of Prof. K.H. Saifuddin Zuhri, Purwokerto

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (887.024 KB) | DOI: 10.24090/mnh.v13i2.2256

Abstract

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 Qur’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 Qur’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 Uṣūl al-Fiqh, even the weakest and uncommon opinion can be applied in the certain times and places based on several reasons.
Kritik Atas Tashkik Jalaluddin Rakhmat Terhadap Validitas Hadis Puasa Asyura Muhammad Kudhori
PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah Vol 8 No 2 (2023): PUTIH: Jurnal Pengetahuan tentang Ilmu dan Hikmah Vol. VIII No. 2
Publisher : Mahad Aly Al Fithrah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.51498/putih.v8i2.123

Abstract

The fasting of Asyura has become sunnah tradition which is very popular among Moslem since long time ago. But, the existentialist of sunnah fasting Asyura get a critic from Jalaluddin Rakhmat in his book “Islam Aktual”. Based on Jalaluddin Rakhmat, the hadith that explain about the fasting that came from Ibn ‘Abbas is having a problem, because Ibn ‘Abbas who told the hadith did not see the occasion directly. Rakhmat also said that some hadiths in Asyura fasting has a contradiction among others. His conclusion defines that the sunnah of Asyura fasting is the politic engineering of Bani Umayyah so as Moslem rusted about the affair of al-Husayn’s assassination in Karbala, 61 Hijriah. This article is written as an effort to re-research toward the critics of Rakhmat. This article is a qualitative research using library references (library research). Content analysis and descriptive-analytical are used as data analysis methods with a historical approach. According to History analytic and Hadith’s antecedent are obtained that hadith from Ibn ‘Abbas about the sunnah of fasting Asyura classified into sahih hadith, Mursal Sahabi Hadith. So as, it can be a hujjah. Some hadiths about Asyura fasting which are told by Prophet’s followers also do not have any contradiction among them. In conclusion, Asyura  fasting still became a sunnah tradition which is suggested by Prophet Muhammad Saw. and it is done by his followers also. Asyura  fasting is not a politic engineering of Bani Umayyah that has an aim to rust Moslem about the memory in Karbala because it is done by Moslem long time ago before the accident in Karbala happened.
Co-Authors Amaliah, Rizky Anindya Mitra Raisnur Putri Azizah, Ma’rufatul El-Hanim, Syarifah Faiq, Muhammad IBNU FARHAN, IBNU Muhammad Faiq Mundhir Mundhir Syakhna Izzatunnisa Tsani, Fatimah Zulfa Ulin Niam Masruri, Ulin Niam