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All Journal Shar-E: Jurnal Kajian Ekonomi Hukum Syariah Jurnal Ilmiah Falsafah International Journal of Teaching and Learning (INJOTEL)
Hamnah Hamnah
Universitas Sultan Muhammad Syafiuddin Sambas
Religion Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Mathematics Social Sciences Other

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VALIDITAS HADIS TENTANG JUAL BELI GHARAR Hamnah Hamnah
Shar-E : Jurnal Kajian Ekonomi Hukum Syariah Vol. 7 No. 2 (2021): Shar-E: Jurnal Kajian Ekonomi Hukum Syariah
Publisher : Institut Agama Islam Sultan Muhammad Syafiuddin Sambas

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37567/shar-e.v7i2.763

Abstract

The Qur'an is a source of Islamic law that is Qath'I, where all of its people must obey the laws that exist in it and no one disagrees or refutes it. Hadith is a source of Islamic teachings, which is second to the Qur'an. From the point of view of the narration, it is clear that there is a difference between the Hadith and the Qur'an. For the Qur'an, all its narrations are mutawatir. While the narration of Hadith takes place in part mutawatir and partly takes place on a week. So starting from here arise various opinions in assessing the quality of hadith. Hadith, even though it is the second source of Islamic law, is still disputed by scholars about its validity to be used as a legal basis, especially those related to vague cases both in the fields of aqidah, worship and muamalah. Currently, what is being discussed a lot is about the validity of the hadith in terms of trade law (buying and selling), especially vague buying and selling (gharar) because it will have an impact on aspects of the sale and purchase results are halal or haram to be used (used and eaten). The validity of this hadith in terms of buying and selling gharar needs to be re-analyzed in terms of its narration, which is related to the sanad and matan aspects. Hadith can only be said to be the second source of Islamic law when its quality is valid, both in terms of sanad and matan. A hadith can only be said to be valid if it meets the criteria for the validity of the hadith sanad, namely: the chain is continued, the narrator is 'fair, the narrator is dhabit, avoids syaz and avoids 'illat. In addition to the validity of the sanad, the validity of the matan is also important to prove the quality of a hadith, according to the jurists, the rules of the validity of the matan hadith are: Not maqlub, not mudraj, not experiencing ziyadah al-Tsiqah, not mudhtarib and not mushahhaf and muharraf.
TAFSIR DAN TAKWIL Hamnah Hamnah
JURNAL ILMIAH FALSAFAH: Jurnal Kajian Filsafat, Teologi dan Humaniora Vol. 6 No. 1 (2020): JURNAL ILMIAH FALSAFAH
Publisher : Institut Agama Islam Sultan Muhammaad Syafiuddin Sambas

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37567/jif.v6i1.267

Abstract

Al-Qur'an was revealed as a life guide for humans who will convey people to goodness in this world and the hereafter for those who follow it. Al-Qur'an also as evidence of the prophet Muhammad's apostleship. and the al-Qur'an he must convey to his people and explain the contents of his womb to all mankind. Not all of the verses of the Koran are clear in meaning to be understood by the companions when the Prophet delivered them, there are also verses of the Koran that are still vague and the Prophet had to explain their meaning in order to be understood by the companions at that time, and this lasted until the Prophet died. After the Prophet's death, the companions used their own ijtihad when interpreting the verses of the al-Qur'an which they did not understand, especially the companions who had the ability in this regard. Furthermore, they had students from tabi'in circles who would later become new figures in the field of interpretation. In the history of the development of tafsir, some have tried to interpret the verses of the Qur'an in a meaningful / substantive way, which has led to a new term in interpretation, namely takwil. There are not too many differences between tafsir and takwil and there are scholars who equate them even though there are differences. The history of interpretation continues to develop from classical to contemporary periods, and each of its developments has a different style and that pattern is adapted to the conditions of the society. Tafsir in Indonesia, the development of the interpretation of the Koran is somewhat different from that in the Arab world, which is the place where the Koran was revealed and at the same time the birthplace of the interpretation of the Koran, and these differences are caused by culture and language. Indonesia looks unique from the others because there are interpretations of the Koran according to the local language where the interpreter lives, so that interpretations of the Koran emerge that use regional languages ​​other than Indonesian.
IMPLEMENTATION OF TAHFIDZ AL-QUR’AN LEARNING METHOD AT MADRASAH ALIYAH GERPEMI TEBAS CLASS XI, SAMBAS REGENCY, WEST KALIMANTAN Gusti Gusti; Hifza Hifza; Hamnah Hamnah
International Journal of Teaching and Learning Vol. 3 No. 7 (2025): International Journal of Teaching and Learning (INJOTEL)
Publisher : Adisam Publisher

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

This research aims to analyze the implementation of the Tahfidz Al-Qur’an learning method at Madrasah Aliyah Gerpemi Tebas, class XI, Tebas Sungai Village, Tebas District. The focus of this research includes the methods used, effectiveness in improving the quality of student memorization, and evaluation of the achievement of memorization targets. The approach used in this research is qualitative with a descriptive method. Data were obtained through observation, interviews with Tahfidz instructors, and documentation of the learning process. The results show that the Tahfidz learning method applied includes the Talaqqi and Murajaah methods, with regular memorization recitation sessions. Learning begins with students reciting their memorization to the instructor, followed by repetition together to strengthen memory. Evaluation is conducted through two types of assessments: summative (every semester) and formative (monthly), to ensure the fluency, accuracy, and precision of student memorization. Although the method is quite effective in improving student memorization, some challenges remain, such as inconsistency in Murajaah practice and lack of motivation among students to achieve memorization targets. Therefore, additional strategies are needed, such as intensive guidance, stricter scheduling of Murajaah practice, and support from the madrasah and families to improve the results of Tahfidz learning in class XI.
Co-Authors Gusti Gusti Hifza