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All Journal Al-Manahij: Jurnal Kajian Hukum Islam Afkaruna: Indonesian Interdisciplinary Journal of Islamic Studies El-HARAKAH : Jurnal Budaya Islam Jurnal KALAM IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan Hukum Islam Jurnal Ushuluddin Indonesian Journal of Disability Studies UNIVERSUM Al-Ihkam: Jurnal Hukum dan Pranata Sosial AT-Tahdzib: Jurnal Studi Islam dan Muamalah Jurnal Ilmiah Ilmu Ushuluddin Zawiyah: Jurnal Pemikiran Islam 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 At-Tahdzib: Jurnal Studi Islam dan Muamalah
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 Public Health Social Sciences Other

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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
Hak Perempuan dalam Memilih Suami (Telaah Hadis Ijbâr Wali) Muhammad Kudhori
AL-IHKAM: Jurnal Hukum & Pranata Sosial Vol. 12 No. 1 (2017)
Publisher : Faculty of Sharia IAIN Madura collaboration with The Islamic Law Researcher Association (APHI)

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19105/al-lhkam.v12i1.1213

Abstract

Kasus perjodohan oleh orang tua terhadap anak perempuannya masih dijumpai di dalam masyarakat muslim Indonesia. Tak jarang, praktek nikah paksa yang dilakukan oleh oknum orang tua justru berakhir dengan penyiksaan dhahir maupun batin kepada anak perempuan. Tulisan ini membahas apakah memilih calon suami merupakan hak perempuan secara mutlak ataukah ada campur tangan dari orang tua? Kebebasan memilih pasangan hidup bagi seorang perempuan sebenarnya telah dijamin oleh Syara’. Para pelaku praktek nikah paksa biasanya menggunakan hadis: “Perawan, bapaknya yang menikahkannya.” sebagai upaya untuk membenarkan tindakannya. Namun ternyata hadis tersebut termasuk dalam kategori hadis syâdz yang tertolak, karena bertentangan dengan riwayat-riwayat sahih yang memberikan kebebasan mutlak bagi perempuan untuk memilih suaminya. Seorang perempuan yang tidak mematuhi perintah orang tuanya untuk dinikahkan dengan laki-laki yang tidak dicintainya sama sekali bukan perempuan yang durhaka, karena pada dasarnya bakti kepada orang tua didasari dengan cinta dan kasih sayang, bukan keterpaksaan. (The cases of matchmaking by parents to their daughters are still found in Indonesian Muslim societies. Frequently, the practice of forced marriages committed by unscrupulous parents ended up in physical and psychological tortures experienced by women. This paper discusses whether choosing a spouse is the absolute right of women or there should be any interferences by parents. The freedom of choosing a spouse for a woman has actually been guaranteed by Syaria. The perpetrators of forced marriage practice usually use the hadith: " for the virgin, it is her father who marries her to a man " in an attempt to justify their actions. However, the hadith belongs to the category of a syâdz hadith which is rejected as it contradicts the valid narrations which give women the absolute freedom to choose their husbands. A woman who does not obey her parents' orders to marry a man she does not love is not a disobedient woman since, basically, her devotion to her parents should be based on love and affection, not compulsion)
TIPOLOGI KODIFIKASI KITAB HADIS AL-MA’A Muhammad Kudhori
Jurnal Ilmiah Ilmu Ushuluddin Vol 17, No 1 (2018): Jurnal Ilmiah Ilmu Ushuluddin
Publisher : Fakultas Ushuluddin dan Humaniora UIN Antasari Banjarmasin

Show Abstract | Download Original | Original Source | Check in Google Scholar | 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.
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.
CHEAP QURBAN CAMPAIGN: A QURBAN HADITH ANALYSIS WITH JADZA‘AH LAMB PERSPECTIVE OF FIQH AL-TAYSÎR Muhammad Kudhori; Anindya Mitra Raisnur Putri; Mundhir Mundhir
Hukum Islam Vol 23, No 1 (2023): HUKUM ISLAM
Publisher : Universitas Islam Negeri Sultan Syarif Kasim Riau

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24014/jhi.v23i1.21498

Abstract

The ritual of sacrificing animals known as Qurban is one of the most prominent worships in Islam. Nevertheless, on account of the highly criteria of qurban’s animals, the price of animals often very excessive. Hence, qurban is considered as an expensive kind of worship for many Indonesian Muslims, to be specific, for the middle to low economic class of Muslims. Whereas in fiqh literature, there is an opinion that it is permissible to perform sacrifice with jadza‘ah sheep whose price is more affordable. Unfortunately, this opinion is not well known among the Indonesian Muslim community. This article will analyze the hadith of qurban with jadza‘ah sheep in the perspective of fiqh al-taysîr. This article is considered as qualitative research that use literature references that are relevant to the theme. The methods of research are content analysis and descriptive-analytical method. Fiqh al-taysîr emphasizes a notion that are easier for Muslims to implement. In its implementation, fiqh al-taysîr considers these matters; a more moderate aspect, emergency factor, easier opinion, being careful in deciding between obligatory and sunnah, free from mahdzab fanaticism, facilitating things that cannot or might be difficult to avoid, taking into maqâṣid syarî'ah consideration and applying the rules: changes in fatwas due to the change of times, places, conditions, and habits. In the context of the criteria for jadza‘ah sheep as an alternate animal for Qurban, the concept of fiqh al-taysîr takes the opinion of ulemas who state that jadza‘ah sheep are sheep that are perfectly six months old and the price is relatively affordable in price, thus they are easier to practice by the Muslim community of the middle to lower economic class.
AL-THULĀTHIYYĀT DALAM KITAB INDUK HADITH Muhammad Kudhori
UNIVERSUM: Jurnal Keislaman dan Kebudayaan Vol. 11 No. 02 (2017): Juli 2017
Publisher : LPPM IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/universum.v11i02.731

Abstract

Satu diantara keistimewaan agama Islam yang dibawa oleh Nabi Muhammad Saw. adalah keberadaan mata rantai pembawa berita kepada umat pemeluk agama itu. Mata rantai dimaksud adalah sanad. Kondisi sanad dalam khazanah Islam memperoleh perhatian serius di kalangan ahli hadith. Dalam bidang sanad hadith, terdapat suatu jenis sanad yang diprioritaskan dengan mengalahkan jenis sanad lainnya. Hal ini terjadi ketika mereka dihadapkan pada suatu kondisi kontradiktif antara dua dalil yang saling berseberangan. Jenis sanad dimaksud adalah al-sanad al-‘Ālī, yaitu sebuah sanad hadith yang terdiri dari para periwayat yang minim jumlahnya. Urgensi jenis sanad demikian untuk kepentingan ketinggian sanad dan faktor penunjang demi kemudahan dalam mengecek para periwayat hadith tersebut. Dari jenis al-sanad al-‘Āli ini terdapat bentuk sanad yang mata rantai informannya hanya berjumlah tiga orang yang dikenal dengan istilah thulāthiyyāt. Hadith-hadith yang mempunyai sanad ‘ālī atau dalam hal ini adalah hadith-hadith thulāthiyyāt tidak selamanya berkualitas sahih, karena penilaian kesahihan hadith hanya bergantung pada lima syarat sahih yang telah ditetapkan oleh para ahli hadith. Hadith-hadith thulāthiyyāt akan mempunyai nilai tinggi manakala didukung dengan kualitas hadithnya yang sahih.
Yūsuf Al-Qaraḍāwī's Thoughts on the Hadiths of Reforestation: A Maqāṣid Sharī‘ah Perspective Kudhori, Muhammad; Faiq, Muhammad
Dialogia Vol. 21 No. 1 (2023): DIALOGIA : JURNAL STUDI ISLAM DAN SOSIAL
Publisher : IAIN Ponorogo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21154/dialogia.v21i1.6024

Abstract

The Qur'an states that human beings were created with a duty to prosper the earth; one of which is by preserving the environment and reforestation. This study aims to unveil the hadiths on reforestation by employing the Maqāṣid Sharī‘ah approach of Yūsuf al-Qaraḍāwī. This paper is a qualitative study with content analysis and descriptive-analytical approaches. This study found that the hadiths about the recommendation for plantation and reforestation must be interpreted generally, not restricted to certain conditions. Thus the command for reforestation applies in general, not limited to certain conditions and places. Reforestation must be carried out anywhere and anytime until the end of the day. While the proper meaning of the hadith, which contains the threat of hell for cutting down the Bidara tree, is that such a threat is addressed or people who cut down the tree in open space where it serves as a shelter for travellers and animal habitats. In addition, the hadith should also be understood to a more general meaning, particularly for the Bidara tree and all trees with the same function as shelters.
Co-Authors Amaliah, Rizky Anindya Mitra Raisnur Putri Azizah, Ma’rufatul El-Hanim, Syarifah IBNU FARHAN, IBNU Muhammad Faiq Mundhir Mundhir Rabbani, Mu'afa Afif Syakhna Izzatunnisa Tsani, Fatimah Zulfa Ulin Niam Masruri, Ulin Niam