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<![CDATA[PEMETAAN KARYA TAFSIR DI ARAB SAUDI ]]>
<![CDATA[Fitria, Riri]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 1 No. 2 (2011): DESEMBER ]]>
Publisher : <![CDATA[Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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<![CDATA[This paper will not discuss about the development of the county in economic, political and other, but specialize discussion n interpretation development and their interpreter. As for the interpreter to be targeted, for a more comprehensive description, the author here does not follow the rules of previous papers, this is only by focusing to the original Arabian?s interpreter, but also in al-mufassirûn al-wâfidûn, which in not a Arabian, but they wrote an interpretation on the state. At the end of the paper, the author conclude tat work of interpretation in the country of Saudi of Arabia in general using the al-tahlîlî with fiqhî style and i?tiqadî. In term of methodology, in the county of Saudi Arabia patterned in wahabism an it is no so let the flexibility ration other than in accordance with what has been laid down by generation of salaf al-sâlih so that the interpretation in Saudi Arabia tend let behind than Egypt which more let the use of ratios.]]>
<![CDATA[Pemetaan Karya Tafsir di Arab Saudi ]]>
<![CDATA[Riri Fitria]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 1 No. 2 (2011): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2011.1.2.123-141
<![CDATA[This paper will not discuss about the development of the county in economic, political and other, but specialize discussion n interpretation development and their interpreter. As for the interpreter to be targeted, for a more comprehensive description, the author here does not follow the rules of previous papers, this is only by focusing to the original Arabian’s interpreter, but also in al-mufassirûn al-wâfidûn, which in not a Arabian, but they wrote an interpretation on the state. At the end of the paper, the author conclude tat work of interpretation in the country of Saudi of Arabia in general using the al-tahlîlî with fiqhî style and i‘tiqadî. In term of methodology, in the county of Saudi Arabia patterned in wahabism an it is no so let the flexibility ration other than in accordance with what has been laid down by generation of salaf al-sâlih so that the interpretation in Saudi Arabia tend let behind than Egypt which more let the use of ratios.]]>
<![CDATA[Batas Aurat Muslimah dalam Pandangan al-Albaniy ]]>
<![CDATA[Riri Fitria]]>
<![CDATA[ TSAQAFAH Vol 8, No 2 (2012): Islamic Jurisprudence ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v8i2.24
<![CDATA[This research is destined to view the perspective of al-Albaniy concerning the boundaries of muslimah’ s aurat. The matter of this research is focused on his views towards the quality of sanad and matn also the understanding of Asma’s hadits,as the hadits which has been the basic argument to determine that problem. Among the factors that became the background of this research is the difference of al-Albaniy compared to the other scholars in judging the quality of Asma’ s hadith. The majority of scholars regards this hadits as da‘if, while al-Albany considers this hadits potential as a hujjah. The data used in this research is Asma’ s hadith with many ways of advocation along with 13 hadits and 16 atsars. These datas were analized using takhrij al-hadits and fiqh al-hadits method. This research recovers that Asma’s hadith can be used as a reason, this is because it’s irsal also has fulfilled the criteria as a mursal hadits which is competent to become an argument. Further, the matnof Asma’s hadits has fulfilled all the criteria formulated by al-Adlabiy. The validity of Asma’s hadits as an evidence implicates the obligation towards mature muslimahs to cover their aurats other than the face and hands.]]>
<![CDATA[Menelisik Kualitas dan Pemahaman Hadis tentang Faktor yang Mendorong Rasulullah SAW Menikahi Aisyah ]]>
<![CDATA[Riri Fitria]]>;
<![CDATA[Erizal Ilyas]]>
<![CDATA[ Jurnal Ilmiah Al-Mu ashirah Vol 19, No 2 (2022) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v19i2.17816
<![CDATA[The marriage practice of Prophet Muhammad (SAW) with Aisha RA has generated various perspectives among Islamic law experts. Starting from Aisha RA's young age, which is considered too young, and the figure of Prophet Muhammad who is made as a role model by Muslims. This research will attempt to find the quality as well as the understanding of hadiths about the factors that led to the marriage. This is important to refute some views that claim that Prophet Muhammad deliberately married an underage child and even took away Aisha RA's childhood. Likewise, the view that Prophet Muhammad tended to marry underage girls. The method used to study the quality of related hadiths is the method of Takhrij Al-Hadith. This is because the hadith that explains this was narrated by Imam Ahmad bin Hanbal, whose authenticity cannot be confirmed yet. As for finding the understanding of hadith scholars about the hadith, the method of understanding the hadith is used so that the comprehension can be known comprehensively. Of the two hadiths that tell about the factors of Aisha RA's marriage to Prophet Muhammad, it was found to be of high quality (shahih), so it can be concluded that the marriage was driven by the command of revelation and the initiative of his companion named Khawlah. This finding refutes the biased view of some people regarding the marriage of Prophet Muhammad with a young girl and even "labeling" him as a pedophile. ABSTRAKPraktik pernikahan Rasulullah SAW dengan Aisyah RA melahirkan berbagai sudut pandang di kalangan pakar hukum Islam. Dimulai dari umur Aisyah ra yang dianggap masih terlalu kecil serta sosok Rasulullah yang dijadikan panutan oleh umat Islam. Penelitian ini akan berusaha mencari kualitas sekaligus pemahaman hadis tentang faktor yang mendorong terjadinya pernikahan tersebut. Hal ini penting untuk membantah beberapa pandangan yang mengatakan bahwa Rasulullah telah sengaja menikahi anak di bawah umur bahkan merampas masa kanak-kanak Aisyah ra. Begitu pula pandangan bahwa Rasulullah cenderung menikah dengan gadis di bawah umur. Metode yang digunakan untuk meneliti kualitas hadis terkait adalah dengan metode Takhrij Al-Hadits. Hal ini dikarenakan bahwa hadis yang menerangkan hal tersebut diriwayatkan oleh Imam Ahmad bin Hambal yang belum bisa diyakini ke-shahih-annya. Adapun untuk menemukan pemahaman ulama hadis terhadap hadis tersebut digunakan metode pemahaman hadis sehingga dapat diketahui pemahamannya secara komprehensif. Dari 2 hadis yang menceritakan tentang faktor pernikahan ‘Aisyah ra dengan Rasulullah ditemukan berkualitas shahih, sehingga dapat disimpulkan bahwa pernikahan tersebut didorong oleh perintah wahyu serta inisiatif dari sahabat beliau yang bernama Khawlah. Temuan ini membantah pandangan miring sebagian masyarakat terkait pernikahan Rasulullah dengan gadis kecil bahkan men”cap” beliau dengan phedouphil.]]>
<![CDATA[Batas Aurat Muslimah dalam Pandangan al-Albaniy ]]>
<![CDATA[Riri Fitria]]>
<![CDATA[ TSAQAFAH Vol. 8 No. 2 (2012): Islamic Jurisprudence ]]>
Publisher : <![CDATA[Universitas Darussalam Gontor ]]>
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DOI: 10.21111/tsaqafah.v8i2.24
<![CDATA[This research is destined to view the perspective of al-Albaniy concerning the boundaries of muslimah’ s aurat. The matter of this research is focused on his views towards the quality of sanad and matn also the understanding of Asma’s hadits,as the hadits which has been the basic argument to determine that problem. Among the factors that became the background of this research is the difference of al-Albaniy compared to the other scholars in judging the quality of Asma’ s hadith. The majority of scholars regards this hadits as da‘if, while al-Albany considers this hadits potential as a hujjah. The data used in this research is Asma’ s hadith with many ways of advocation along with 13 hadits and 16 atsars. These datas were analized using takhrij al-hadits and fiqh al-hadits method. This research recovers that Asma’s hadith can be used as a reason, this is because it’s irsal also has fulfilled the criteria as a mursal hadits which is competent to become an argument. Further, the matnof Asma’s hadits has fulfilled all the criteria formulated by al-Adlabiy. The validity of Asma’s hadits as an evidence implicates the obligation towards mature muslimahs to cover their aurats other than the face and hands.]]>
<![CDATA[Analysing The Understanding Of Childfree Practitioners From Islamic Academia On The Hadith About Multiplying Offspring ]]>
<![CDATA[Fitria, Riri]]>
<![CDATA[ Jurnal Ushuluddin Vol 32, No 2 (2024): July - December ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sultan Syarif Kasim Riau ]]>
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DOI: 10.24014/jush.v32i2.32406
<![CDATA[Childfree has been a phenomenon that has attracted public attention since its emergence in 2013. There is opposition in society to childfree because it goes against human instinct and nature and Indonesian culture that understands many children's sustenance. This article investigates the childfree trend among Islamic academics, exploring their understanding of the hadith that explicitly encourages Muslims to multiply offspring by taking into account the social dynamics that influence this understanding and choice. The research uses a qualitative method with a descriptive approach, through in-depth interviews with seven Islamic academics who choose to go child-free. The results show that in understanding the hadith they tend to understand it contextually. This leads to the conclusion that the hadith is a recommendation, not an obligation, for married couples who have mental readiness, physical health, economic stability, and desire to have children. Other things that influence this understanding are spousal support and the great challenges of educating children today. Despite facing social pressures, the informants maintained their commitment to being child-free but remained open to re-evaluating in the future. This study highlights the complexity of childfree decision-making, which is influenced by personal, social and religious factors]]>
<![CDATA[Understanding Of Mosque Administrators In Padang City Regarding The Hadith Of Urination Position For Men ]]>
<![CDATA[Secsiorial, Sevendo]]>;
<![CDATA[Fithri, Widia]]>;
<![CDATA[Fitria, Riri]]>
<![CDATA[ Edumaspul: Jurnal Pendidikan Vol 8 No 1 (2024): Edumaspul: Jurnal Pendidikan ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Enrekang ]]>
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DOI: 10.33487/edumaspul.v8i1.7551
<![CDATA[Penelitian ini menggali peran hadis Nabi Muhammad SAW dalam kehidupan masyarakat Kota Padang, khususnya berkaitan dengan posisi buang air kecil bagi laki-laki. Fasilitas buang air kecil di masjid menjadi fokus utama, dan melalui observasi serta wawancara dengan pengurus masjid, terungkap bahwa ada ketidakseimbangan antara jumlah urinoir dan toilet. Pemahaman pengurus masjid tentang hadis buang air kecil terbatas, yang tercermin dalam kurangnya pengetahuan terkait redaksi dan terjemahan hadis larangan kencing berdiri. Faktor-faktor seperti jumlah jama'ah, keterbatasan lahan, efisiensi pelayanan, dan permintaan langsung dari jamaah memengaruhi keputusan pengurus masjid dalam menyediakan fasilitas kencing berdiri. Penelitian ini menekankan pentingnya kesadaran masyarakat terhadap nilai-nilai agama, khususnya dalam menjalani kehidupan sehari-hari sesuai ajaran hadis dan Al-Quran. Meskipun terdapat perbedaan pandangan di kalangan ulama, penelitian ini menyoroti perlunya memahami dan menerapkan petunjuk dalam hadis sebagai pedoman hidup. Kesadaran ini menjadi kunci dalam mengelola fasilitas di lingkungan masjid, mengingat ajaran agama seharusnya menjadi landasan utama dalam pengambilan keputusan.]]>
