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All Journal Tekno - Pedagogi : Jurnal Teknologi Pendidikan Jurnal Pendidikan dan Pembelajaran Khatulistiwa (JPPK) Religio : Jurnal Studi Agama-agama UNIVERSUM JURNAL PENELITIAN Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir NUR EL-ISLAM : Jurnal Pendidikan dan Sosial Keagamaan Jurnal Ilmiah Ilmu Ushuluddin Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis Dialogia: Jurnal Studi Islam dan Sosial Mashdar: Jurnal Studi Al-Qur'an dan Hadis Asy Syar'iyyah: Jurnal Ilmu Syari'ah dan Perbankan Islam Indonesian Journal of Educational Development (IJED) Analisa: Journal of Social Science and Religion Jurnal Pepadu Majalah Cendekia Mengabdi AHSAN: Jurnal Dakwah dan Komunikasi ISLAMITSCH FAMILIERECHT JOURNAL Society Proceeding Of International Conference On Education, Society And Humanity Jurnal Ilmu Komunikasi El Nubuwwah Jurnal Studi Hadis Journal of Education and Social Science PROGRESIF: Jurnal Dakwah, Sosial, dan Komunikasi Bijaksana: Jurnal Pengabdian Masyarakat
MUHAMMAD ANSHORI, MUHAMMAD
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Religion Agriculture, Biological Sciences & Forestry Arts Humanities Civil Engineering, Building, Construction & Architecture Decision Sciences, Operations Research & Management Economics, Econometrics & Finance Education Environmental Science Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Mathematics Public Health Social Sciences Other

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Journal : UNIVERSUM

 1 
KONSEP SAHABAT MENURUT MAḤFŪẒ AL-TARMASĪ (1842-1920 M) Anshori, Muhammad
UNIVERSUM Vol 11, No 1 (2017)
Publisher : IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/universum.v11i1.593

Abstract

This article tries to explore the concept of shahabat in a book Manhaj Żawīal-Naẓar written by Maḥfūẓ al- Tarmasī. This book is Sharḥ Naẓm Alfīyah al-Suyūṭī (died in 911 H) consisting of 980 stanzas, and is added 20 stanzas by al-Tarmasī, so the total is 1000 stanzas. One of the interesting point to be discussed in hadith study is the concept of shahabat, the first source of hadith. The validity of shahabat becomes polemic between Sunni and Shi’i, especially on the concept of shahabat justice. In the book, there is no new concept of shahabat’s justice in general. Al- Tarmasī only repeats the previous ulama’s explanations in his book. By following the majority of ulama, he states that all shahabat are ādil (fair), but the reality shows that not all of them are ādil (fair). This article has been proved it by quoting some sources. Modern Muslim scholars also ask about the concept of al-ṣaḥābah kulluhum udūl. In some literatures, it has been mentioned some shahabat’s attitudes that did not show the Islamic values. There are many examples of bad shahabat’s behavior, so it can be said that the concept of al-ṣaḥābah kulluhum udūl does not have to be understood that all shahabat are ādil (fair). The appropriate meaning is that some of shahabat are ādil (fair) since “kullu” here is juz’iyah (some), not kulliyah (whole). Keywords: ādil, Maḥfūẓ al-Tarmasī, Manhaj Żawīal-Naẓar, Sahabat
OPOSISI PENULISAN HADIS DI BASRAH PADA ABAD KEDUA HIJRIAH Anshori, Muhammad
UNIVERSUM : Jurnal KeIslaman dan Kebudayaan Vol 13, No 2 (2019)
Publisher : IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/universum.v13i2.1910

Abstract

This paper analyzes the opposition or objection of the writing of hadith ini the second century Hijri in Basrah. By using the historical approach and theory of Walter J. Ong?s orallity and literacy, it was found that since the time of the pophet was still alive, the wring of hadith has indeed became a problem among the companions (?a??bah). This continued during the time of the companions, tabi?in, t?bi? al-t?bi??n, untill there was widespread distribution of hadith accured since some champanions lived in Basrah during the caliph of ?Umar bin al-Kha???b (d. 23 H/644 AD). Historically, many prominent scholars of hadith in Basrah refused to wrote the hadith. They prioritize oral tradition that are closely related to the memorization tradition rather than the written tradition. Oral tradition is indeed very visible in the history of the narration of traditions, giving rise to the term ?abi?. This term shows the power of a narrator?s memorization without relying on writing. In addition to demonstrating the power of memorization, scholars who reject the writing of tradition also avoid meaningful transmission. With the opposition of writing hadith, the narrators who are ?iqah or not can be identified.Key Word: Opposition, Writing of the Hadith, Second Century of Hijri, and Basrah.
KONSEP SAHABAT MENURUT MAḤFŪẒ AL-TARMASĪ (1842-1920 M) Anshori, Muhammad
UNIVERSUM : Jurnal KeIslaman dan Kebudayaan Vol 11, No 1 (2017)
Publisher : IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/universum.v11i1.593

Abstract

This article tries to explore the concept of shahabat in a book Manhaj Żawīal-Naẓar written by Maḥfūẓ al- Tarmasī. This book is Sharḥ Naẓm Alfīyah al-Suyūṭī (died in 911 H) consisting of 980 stanzas, and is added 20 stanzas by al-Tarmasī, so the total is 1000 stanzas. One of the interesting point to be discussed in hadith study is the concept of shahabat, the first source of hadith. The validity of shahabat becomes polemic between Sunni and Shi’i, especially on the concept of shahabat justice. In the book, there is no new concept of shahabat’s justice in general. Al- Tarmasī only repeats the previous ulama’s explanations in his book. By following the majority of ulama, he states that all shahabat are ādil (fair), but the reality shows that not all of them are ādil (fair). This article has been proved it by quoting some sources. Modern Muslim scholars also ask about the concept of al-ṣaḥābah kulluhum udūl. In some literatures, it has been mentioned some shahabat’s attitudes that did not show the Islamic values. There are many examples of bad shahabat’s behavior, so it can be said that the concept of al-ṣaḥābah kulluhum udūl does not have to be understood that all shahabat are ādil (fair). The appropriate meaning is that some of shahabat are ādil (fair) since “kullu” here is juz’iyah (some), not kulliyah (whole). Keywords: ādil, Maḥfūẓ al-Tarmasī, Manhaj Żawīal-Naẓar, Sahabat
OPOSISI PENULISAN HADIS DI BASRAH PADA ABAD KEDUA HIJRIAH Anshori, Muhammad
UNIVERSUM : Jurnal KeIslaman dan Kebudayaan Vol 13, No 2 (2019)
Publisher : IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/universum.v13i2.1910

Abstract

This paper analyzes the opposition or objection of the writing of hadith ini the second century Hijri in Basrah. By using the historical approach and theory of Walter J. Ong’s orallity and literacy, it was found that since the time of the pophet was still alive, the wring of hadith has indeed became a problem among the companions (ṣaḥābah). This continued during the time of the companions, tabi’in, tābi’ al-tābi’īn, untill there was widespread distribution of hadith accured since some champanions lived in Basrah during the caliph of ‘Umar bin al-Khaṭṭāb (d. 23 H/644 AD). Historically, many prominent scholars of hadith in Basrah refused to wrote the hadith. They prioritize oral tradition that are closely related to the memorization tradition rather than the written tradition. Oral tradition is indeed very visible in the history of the narration of traditions, giving rise to the term ḍabiṭ. This term shows the power of a narrator’s memorization without relying on writing. In addition to demonstrating the power of memorization, scholars who reject the writing of tradition also avoid meaningful transmission. With the opposition of writing hadith, the narrators who are ṡiqah or not can be identified.Key Word: Opposition, Writing of the Hadith, Second Century of Hijri, and Basrah.
Co-Authors Abdul Majid Adesya, Elza Adlan, M. Farhat Ahmad Yani T al Rizkiyah, Khusnu Alfazri, M. Ali Ridho Amelia Oktarina, Meli Amri, Yasirul Chaw, Ei Phyu Endang Sri Suyati Fitrianingsih, Neneng Furnia, Leni Hamdani Hamdani Hasibuan, Zanniro Sururi Heni Mawarni Hidayah, Novita Nurul Indhra, Feerlie Moonthana Istighfaris Rezki Istikomah Istikomah Januri, Januri L. Hasan Ashari Mananghaya, Michael Escaros Masri, Muhammed Sharin Haji Muhamad Ali Muhammad Solihin, Muhammad Muliani Muliani, Muliani Muzakki, M. Nugroho, Dixi Nur Ahnafani, Mayada Pratama, Harsayan Qurrota Ayuni, Ratri Ratri Primulisa, Wibawanti Rif’atul Khoiriah Malik Ristiyani, Dian Yuly Rosyidi, Andri Saniawati, Saniawati Saputra, Boby Saputra, Demmalewa Sartika Sartika Subhannur Rahman, Subhannur Susanti, Amelia Susilawati, Susilawati Syaputra, Dedi Syihab, Marzaq Thibburruhany, Thibburruhany Tri Setiawan, Jihaan Tri Setiawan, Jihan Wahyu Ilaihi Zuhad, Fikri