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<![CDATA[ Kultur Arab dalam Hadis Pemimpin Negara dari Suku Quraysh ]]>
<![CDATA[Khoir, Moh. Misbakhul]]>
<![CDATA[ Mutawatir Vol 4 No 2 (2014): DESEMBER ]]>
Publisher : <![CDATA[Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2014.4.2.243-269
<![CDATA[This article wants to present a comprehensive discussion of related interventions arabic culture elements which to some extent has influenced the style of thinking and normal life of the Prophet in the hadith leaders expressed in the State of Quraysh. This is given in addition to as an Apostle, Muhammad also serves as head of state, warlords, judges, community leaders, husband and personal. As an Arab man who lives in the community and the arabic culture, the environment and the interaction with the surrounding culture has its own influence on the habits and behavior. Consequently, what comes from the Prophet Muhammad must exist in between which is the culture of Arab societies at the time. Hadith state leaders of Quraysh, for example, is a statement of the Prophet Muhammad based on considerations of arabic culture at that time. Socio-historical, Quraysh is a decent clan inherited the throne of leadership, due to the advantages that are not found in other ethnic groups at the time. Thus, the actual terms of the Quraysh merely symbolic terms.]]>
<![CDATA[ Tafsir Kerukunan Gagasan Perdamaian Dan Multikultural Dalam Alquran ]]>
<![CDATA[Khoir, Mohammad Misbakhul]]>
<![CDATA[ TARBIYA ISLAMIA : Jurnal Pendidikan dan Keislaman Vol 6 No 1 (2017): Pebruari ]]>
Publisher : <![CDATA[Education for Islamic Studies Department, Islamic University of Majapahit (Universitas Islam Majapahit) Mojokerto, Indonesia ]]>
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<![CDATA[Tulisan ini menyajikan ayat ayat alquran yang didalamnya menyajikan pesan pesan "kedamaian" dalam bingkai kerukunan dan toleransi. Menggali pesan kedamaian dalam teks suci, pada dewasa ini dirasa sangat perlu dan mendesak. Konflik manusia yang dilatarbelakangi perbedaan pandangan keagamaan masih saja marak terjadi dimana mana. Tidak hanya antar penganut satu agama dengan agama lain, konflikpun terjadi bahkan faksi / kelompok dalam satu agama yang berbeda pandangan / penafsiran. Atas dasar itu, memunculkan kembali pesan pesan kitab suci tentang kerukunan dan perdamaian merupakan kebutuhan dalam rangka menumbuhsuburkan kesadaran akan pentingnya kerukunan dan toleransi dalam masyarakat yang mudah terpecah akibat perbedaan keyakinan.]]>
<![CDATA[KULTUR ARAB DALAM HADIS PEMIMPIN NEGARA DARI SUKU QURAYSH ]]>
<![CDATA[Khoir, Moh. Misbakhul]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 4 No. 2 (2014): DESEMBER ]]>
Publisher : <![CDATA[Program Studi Perbandingan Agama, Fakultas Ushuluddin dan Filsafat, Universitas Islam Negeri (UIN) Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2014.4.2.243-269
<![CDATA[This article wants to present a comprehensive discussion of related interventions arabic culture elements which to some extent has influenced the style of thinking and normal life of the Prophet in the hadith leaders expressed in the State of Quraysh. This is given in addition to as an Apostle, Muhammad also serves as head of state, warlords, judges, community leaders, husband and personal. As an Arab man who lives in the community and the arabic culture, the environment and the interaction with the surrounding culture has its own influence on the habits and behavior. Consequently, what comes from the Prophet Muhammad must exist in between which is the culture of Arab societies at the time. Hadith state leaders of Quraysh, for example, is a statement of the Prophet Muhammad based on considerations of arabic culture at that time. Socio-historical, Quraysh is a decent clan inherited the throne of leadership, due to the advantages that are not found in other ethnic groups at the time. Thus, the actual terms of the Quraysh merely symbolic terms.]]>
<![CDATA[TAFSIR KERUKUNAN GAGASAN PERDAMAIAN DAN MULTIKULTURAL DALAM ALQURAN ]]>
<![CDATA[Khoir, Mohammad Misbakhul]]>
<![CDATA[ TARBIYA ISLAMIA : Jurnal Pendidikan dan Keislaman Vol 6 No 1 (2017): Pebruari ]]>
Publisher : <![CDATA[Education for Islamic Studies Department, Islamic University of Majapahit (Universitas Islam Majapahit) Mojokerto, Indonesia ]]>
Show Abstract
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Download Original
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Original Source
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Full PDF (2954.442 KB)
<![CDATA[Tulisan ini menyajikan ayat ayat alquran yang didalamnya menyajikan pesan pesan "kedamaian" dalam bingkai kerukunan dan toleransi. Menggali pesan kedamaian dalam teks suci, pada dewasa ini dirasa sangat perlu dan mendesak. Konflik manusia yang dilatarbelakangi perbedaan pandangan keagamaan masih saja marak terjadi dimana mana. Tidak hanya antar penganut satu agama dengan agama lain, konflikpun terjadi bahkan faksi / kelompok dalam satu agama yang berbeda pandangan / penafsiran. Atas dasar itu, memunculkan kembali pesan pesan kitab suci tentang kerukunan dan perdamaian merupakan kebutuhan dalam rangka menumbuhsuburkan kesadaran akan pentingnya kerukunan dan toleransi dalam masyarakat yang mudah terpecah akibat perbedaan keyakinan.]]>
<![CDATA[LOKALITAS HADIS MENGADAPTASIKAN HADIS KE DALAM RUANG UNIVERSAL ]]>
<![CDATA[Khoir, Moh. Misbakhul]]>
<![CDATA[ TARBIYA ISLAMIA : Jurnal Pendidikan dan Keislaman Vol 7 No 2 (2018): Agustus ]]>
Publisher : <![CDATA[Education for Islamic Studies Department, Islamic University of Majapahit (Universitas Islam Majapahit) Mojokerto, Indonesia ]]>
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DOI: 10.36815/tarbiya.v7i2.228
<![CDATA[Adanya keterkaitan Hadis dengan ruang dan waktu, merupakan fakta yang tidak bisa dipungkiri. Rasulullah tidak hidup secara abadi, tidak pula berkelana menjelajah ke pelosok-pelosok dunia. Maka wajar, jika apa yang terungkap dari Hadis, terkadang dijumpai corak khas kearab-araban. Fakta ini, jika tidak dijadikan pertimbangan dalam memahami Hadis, niscaya Hadis akan sulit diadaptasikan pada zona lain dan tempo yang berbeda. Diperlukan terobosan baru untuk mensikapi problem ini. Salah satu metode yang muncul sebagai solusi atas permasalahan ini adalah pemahaman Hadis dengan membedakan antara sarana yang berubah-ubah dengan tujuan universal yang bersifat tetap. Sehingga, umat akan lebih terfokus pada tujuan yang universal, daripada terjebak pada sarana-sarana yang selalu berkembang. Dengan demikian, jika metode ini diterapkan, Hadis mampu menjadi sebuah ajaran Islam yang shahih li kulli zaman wa al-makan.]]>
<![CDATA[TEMPORALITAS HADIS; REINTERPRETASI HADIS-HADIS KLASIK DI TENGAH ARUS MODERNITAS ]]>
<![CDATA[Khoir, Moh. Misbakhul]]>
<![CDATA[ UNIVERSUM : Jurnal KeIslaman dan Kebudayaan Vol 14, No 2 (2020) ]]>
Publisher : <![CDATA[IAIN Kediri ]]>
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DOI: 10.30762/universum.v14i2.2920
<![CDATA[The relation between the Hadith and the past situation is a reality that cannot be denied. The Prophet lived 62 years in the 6th Century AD. He did not live eternally, nor witnessed any changes in world civilization from time to time. So naturally, if what is contained from the Hadith, sometimes found typical features of classical Arabic civilization. This fact, if it is not taken into consideration in understanding the Hadith, surely the Hadith will be difficult to adapt at a different tempo from the time the Hadith was born. New efforts are needed to address this problem. Some efforts that emerged as a solution to the problem were the understanding of the Hadith by considering the setting of the socio-historical context when the Hadith was revealed, also by distinguishing means and goals, and by looking at Muhammad's role and function. So that people will get a clearer meaning and more focused on the core objectives of the Hadith (universal meaning), rather than just being trapped in the textuality of the Hadith which has a strong attachment to time (epoch). Thus, if this is applied, the Hadith is able to become a teaching of Islam that is sahih li kulli wa wa al-makan era and is able to provide total benefits.Keywords: Temporality, Classical Hadith, Modernity]]>
<![CDATA[TEMPORALITAS HADIS; REINTERPRETASI HADIS-HADIS KLASIK DI TENGAH ARUS MODERNITAS ]]>
<![CDATA[Khoir, Moh. Misbakhul]]>
<![CDATA[ UNIVERSUM : Jurnal KeIslaman dan Kebudayaan Vol 14, No 2 (2020) ]]>
Publisher : <![CDATA[IAIN Kediri ]]>
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DOI: 10.30762/universum.v14i2.2920
<![CDATA[The relation between the Hadith and the past situation is a reality that cannot be denied. The Prophet lived 62 years in the 6th Century AD. He did not live eternally, nor witnessed any changes in world civilization from time to time. So naturally, if what is contained from the Hadith, sometimes found typical features of classical Arabic civilization. This fact, if it is not taken into consideration in understanding the Hadith, surely the Hadith will be difficult to adapt at a different tempo from the time the Hadith was born. New efforts are needed to address this problem. Some efforts that emerged as a solution to the problem were the understanding of the Hadith by considering the setting of the socio-historical context when the Hadith was revealed, also by distinguishing means and goals, and by looking at Muhammad's role and function. So that people will get a clearer meaning and more focused on the core objectives of the Hadith (universal meaning), rather than just being trapped in the textuality of the Hadith which has a strong attachment to time (epoch). Thus, if this is applied, the Hadith is able to become a teaching of Islam that is sahih li kulli wa wa al-makan era and is able to provide total benefits.Keywords: Temporality, Classical Hadith, Modernity]]>
<![CDATA[TEMPORALITAS HADIS; REINTERPRETASI HADIS-HADIS KLASIK DI TENGAH ARUS MODERNITAS ]]>
<![CDATA[Moh. Misbakhul Khoir]]>
<![CDATA[ UNIVERSUM : Jurnal KeIslaman dan Kebudayaan Vol 14, No 2 (2020) ]]>
Publisher : <![CDATA[IAIN Kediri ]]>
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DOI: 10.30762/universum.v14i2.2920
<![CDATA[The relation between the Hadith and the past situation is a reality that cannot be denied. The Prophet lived 62 years in the 6th Century AD. He did not live eternally, nor witnessed any changes in world civilization from time to time. So naturally, if what is contained from the Hadith, sometimes found typical features of classical Arabic civilization. This fact, if it is not taken into consideration in understanding the Hadith, surely the Hadith will be difficult to adapt at a different tempo from the time the Hadith was born. New efforts are needed to address this problem. Some efforts that emerged as a solution to the problem were the understanding of the Hadith by considering the setting of the socio-historical context when the Hadith was revealed, also by distinguishing means and goals, and by looking at Muhammad's role and function. So that people will get a clearer meaning and more focused on the core objectives of the Hadith (universal meaning), rather than just being trapped in the textuality of the Hadith which has a strong attachment to time (epoch). Thus, if this is applied, the Hadith is able to become a teaching of Islam that is sahih li kulli wa wa al-makan era and is able to provide total benefits.Keywords: Temporality, Classical Hadith, Modernity]]>
<![CDATA[PEMBELAAN MUHAMMAD MUSTHOFA AZAMI DALAM PENULISAN HADIS QABLA TADWIN ]]>
<![CDATA[Moh Misbakhul Khoir]]>
<![CDATA[ UNIVERSUM : Jurnal KeIslaman dan Kebudayaan Vol 15, No 2 (2021) ]]>
Publisher : <![CDATA[IAIN Kediri ]]>
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DOI: 10.30762/universum.v15i2.3531
<![CDATA[AbstrakPerbincangan seputar penulisan Hadis selalu menjadi hal yang menarik. Hal ini disebabkan adanya pandangan bahwa Hadis terlambat ditulis 1 abad lamanya pasca wafatnya Nabi. Ulama berpendapat bahwa pasca wafatnya Nabi sampai akhir abad 1 Hijriyah, Hadis hanya diriwayatkan secara lisan dari hafalan-hafalan. Kondisi demikian tentu sangat tidak menguntungkan bagi Hadis, sebab tanpa ada penulisan yang disiplin sebagaimana al-Qur’an, keotentikan Hadis menjadi sangat dipertanyakan. Di abad Modern ini, muncul ulama bernama M. Musthofa Azami. Ia melakukan penelitian yang mendalam seputar sejarah penulisan Hadis. Hasil penelitiannya, telah merubah pandangan sementara ulama yang menyatakan Hadis tidak tertulis 1 abad lamanya. Azami berkesimpulan, bahwa penulisan Hadis sebenarnya telah dimulai sejak jaman Nabi, dan terus berkembang sampai pada puncak keemasannya yakni abad 2 Hijriyah. Demikian ini karena banyaknya bukti kuat tentang hal tersebut. Bukti-bukti tersebut Azami jadikan argumen untuk mengkritisi pandangan ulama serta menyanggah tuduhan-tuduhan negatif yang dilakukan orientalis Barat terhadap Hadis NabiKata Kunci : M.M. Azami, Penulisan Hadis, Qabla Tadwin]]>
<![CDATA[Kultur Arab dalam Hadis Pemimpin Negara dari Suku Quraysh ]]>
<![CDATA[Moh. Misbakhul Khoir]]>
<![CDATA[ Mutawatir : Jurnal Keilmuan Tafsir Hadith Vol. 4 No. 2 (2014): DESEMBER ]]>
Publisher : <![CDATA[Jurusan Tafsir Hadis Fakultas Ushuluddin dan Filsafat UIN Sunan Ampel Surabaya ]]>
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DOI: 10.15642/mutawatir.2014.4.2.243-269
<![CDATA[This article wants to present a comprehensive discussion of related interventions arabic culture elements which to some extent has influenced the style of thinking and normal life of the Prophet in the hadith leaders expressed in the State of Quraysh. This is given in addition to as an Apostle, Muhammad also serves as head of state, warlords, judges, community leaders, husband and personal. As an Arab man who lives in the community and the arabic culture, the environment and the interaction with the surrounding culture has its own influence on the habits and behavior. Consequently, what comes from the Prophet Muhammad must exist in between which is the culture of Arab societies at the time. Hadith state leaders of Quraysh, for example, is a statement of the Prophet Muhammad based on considerations of arabic culture at that time. Socio-historical, Quraysh is a decent clan inherited the throne of leadership, due to the advantages that are not found in other ethnic groups at the time. Thus, the actual terms of the Quraysh merely symbolic terms.]]>
