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Fungsi Pembacaan Sab’u Al-Munjiyât Bagi Komunitas Pesantren Putri Al-Mahrusiyah Kholila Mukaromah; Dewi Aulia; Khaerul Umam
QOF Vol. 6 No. 1 (2022)
Publisher : Institut Agama Islam Negeri (IAIN) Keiri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/qof.v6i1.266

This article aims to reveal the function of the practice of reciting sab'u al-munjiyat in the female Islamic boarding school al-Mahrusiyah. Kediri. In their daily life, the students are required to take part in the reading of sab'u al-munjiya>t after the congregational maghrib prayer. Sab'u al- munjiya>t is a collection of seven selected suras, namely as-Sajdah, Yasin, ad-Dukhon, al-Waqi'ah, al-Mulk, al-Insan, and al-Buruj. Each of the seven surahs is read one sura in one day according to the existing schedule. There are two focuses of study in this research: 1) how is the practice of reading sab'u al- munjiya>t at Pesantren Putri Al-Mahrusiyah?, and how is the function of reading sab'u al-munjiya>t based on the structural functional paradigm of AR Redcliffe Brown? . This research includes field research and is studied using qualitative research methods. Data collection was obtained through interviews, observations, and documentation studies. Furthermore, data analysis was carried out using the AR. Redcliffe-Brown structural functional paradigm. The results of this study indicate; First, the practice of reading sab'u al-munjiyat is carried out by following several sequences. These include performing ablution, arranging prayer rows, performing prayers, praying Maghrib in congregation, reading some of wirid, and reading sab'u al- munjiya>t. 2) There are two structures in the practice of reading sab'u al- munjiya>t, namely the subject structure and the structure of reading sab'u al- munjiya>t. The subject structure consists of two social structures, namely kyai and santri. Meanwhile, in the structure of reading sab'u al- munjiya>t there are two network components, namely the structure of the form and the structure of the wirid. In terms of function, the practice of reading sab'u al- munjiya>t has many functions that cannot be separated from the basic needs of the entire network in its social structure. These functions include religious functions, educational functions, social functions, and sectarian ideological functions.

Hermeneutika Hadis Fatima Mernissi (Aplikasi terhadap Hadis Kepemimpinan Perempuan) Kholila Mukaromah
UNIVERSUM: Jurnal Keislaman dan Kebudayaan Vol. 12 No. 1 (2018): Januari 2018
Publisher : LPPM IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/universum.v12i1.1105

The use of hermeneutic as one of approaches in hadith study becomes one of knowledge integration forms which is implemented in the contemporary era. The knowledge integration between hadith and hermeneutic can be found such as from a study conducted by Fatima Mernissi. The Mernissi’s concept toward the issue of gender equality has brought her to study hadith that as if support the views lowering women (misogyny). Based on that argument, this article tries to explore more descriptivelyanalytic about the form of hermeneutic hadith of Fatima Mernissi in her effort in understanding misogyny hadith. The research problems are how is Fatima Mernissi’s thought related to the Prophet’s hadith from the rising and process of its collecting?, how is Mernissi’ hermeneutic hadith form that is showed through double investigation methods? How is the description of the method application in Abu Bakrah’s riwayah about women leadership?. This study is a literature study, and its discussion is more descriptive-analytic. Based on her, method in hadith knowledge that has been shown by the classic scholars (ulama) should be completed by the development of contemporary knowledge that puts scientific aspect as the more important aspect than normative aspect.

KAJIAN KITAB DIRẬSẬT FĪ AL-HADĪTH WA AL-TARĪKH: AHẬDĪTH UMMUL MUʻMINĪN ‘ẬISYAH KARYA MURTAḌA AL-‘ASKARĪ Kholila Mukaromah
UNIVERSUM: Jurnal Keislaman dan Kebudayaan Vol. 13 No. 2 (2019): Desember 2019
Publisher : LPPM IAIN Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/universum.v13i2.1106

‘Aisyah wa one of the wives of the Prophet Pbuh. who atrracted much attention. Among the Sunni, he received much praises –for one thing- because of the breadth and depth of his knowledge, as well as the narration and mastery of his hadith which were considered to be prominent among of the other wives of the Prophet Pbuh. On the contrary, there was a group of people from Shia who instead denounced and cursed ‘Aisha. Starting from this, the author was interested to explore one of the hadith books that tells how the figure of ‘Aisha based on the narration of hadiths compiled by a Shia scholar , Murtad{a al-‘Askari. The writing of al-‘Askari can be counterweight to the “bad image” that has been given by the Shia to ‘Aisha. One interesting view was also conveyed by al-‘Askari is that the history of Islam ( from sending of the Prophet Pbuh. to the pledge of Yazid bin Mu’awiyah) can only be truly understood after examining the hadith narration of ummul mu’mini>n, ‘Aisha. This research is a literatur review. The discussion of which uses descriptive-analytical method. This paper generally tries to introduce the hadith book titled Dira>sa>t fi> al-Hadi>th wa al-Tari>kh : Aha>dith Ummul Mu’mini>n ‘Aisha by looking at some general aspects of the composition of the book, including writing background, content, systematic, method, examples of discussion, and also describes the advantages and disadvantages analyzed from several section of the book. Based on the results of the discussion, the author considers that al-‘Askari tried to put a description of the figure ‘Aisha objectively based on the historical hadiths that originated from ‘Aisha and also the the other companins (sahabah) about ‘Aisha and the event surrounding herself. In discussing the death of the Prophet Pbuh., al-‘Askari included a variety of narration that seems contradictory about the Prophet’s death moments,”whether in the lap of ‘Aisha or ‘Ali?!”. Based on the tarji>h method, al-‘Askari more favored the narration of hadith which said that the Prophet Pbuh had died in the lap of ‘Ali because more were narrated ( four companions /sahabah). Interestingly, the source of the narration referred to by al-‘Askari is almost entirely derived from a number of well-known Sunni scholars. This was done to show how scientific research must be carried out without looking at affiliations of certain religious sects.

Tradisi Nikah Malem Songo di Tuban Jawa Timur : Studi Living Hadis Evi Dwi Intan Mey Prafita; Rikhlatul Qurba; Kholila Mukaromah
Canonia Religia Vol. 1 No. 1 (2023)
Publisher : Institut Agama Islam Negeri (IAIN) Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30762/cr.v1i1.1181

This article aims to reveal the meaning of marriage during the ninth night of Ramadhan, especially in Tuban Regency. This tradition is highly esteemed among the people of Tuban and has been passed down through generations. "Nikah malem songo" is one of the traditions of Javanese Muslim communities in the Tuban region, and it is carried out on the 29th night of Ramadhan. This night is considered auspicious for conducting marriages, and as a result, dozens or even hundreds of prospective brides and grooms gather to solemnize their weddings in a single night. This research has two main focuses: firstly, to understand the significance of the practice of "nikah malem songo" among the Muslim community in Tuban Regency, and secondly, to examine the transmission of hadiths that contribute to the construction of this practice. This study is conducted as a field research and employs a qualitative approach. Data is collected through interviews, observations, and document analysis. Subsequently, data analysis is carried out in a descriptive-analytical manner. The research findings indicate that "nikah malem songo" serves as a critique by the community against Javanese calculations and negative perceptions of the month of Ramadhan. The community believes that getting married on the ninth night of Ramadan brings blessings, and this belief is based on the fact that these marriages are specifically held at the end of Ramadan, during the night of lailatul qadar, which is considered the most blessed night. The preservation of the "nikah malem songo" tradition within the community is closely tied to the hadith texts that underpin it, such as the hadith about the marriage of the Prophet and Khadijah in the month of Syawal, the hadith emphasizing the virtues of Ramadhan, and the hadith regarding the excellence of lailatul qadar. [Artikel ini bertujuan untuk mengungkap makna pernikahan pada malem songo bulan Ramadhan, khususnya di Kabupaten Tuban. Tradisi begitu diistimewakan di kalangan masyarakat Tuban dan merupakan tradisi turun temurun. Nikah malem songo merupakan salah satu tradisi masyarakat Muslim Jawa di daerah Tuban yang dilakukan pada malam ke-29 bulan Ramadhan. Malam tersebut dianggap malam yang baik untuk melangsungkan pernikahan, sehingga dalam satu malam terdapat puluhan bahkan ratusan calon pengantin yang akan melangsungkan akad nikah. Terdapat dua fokus kajian dalam penelitian ini, yaitu bagaimana pemaknaan atas praktik pernikahan malem songo oleh masyarakat Muslim di kabupaten Tuban?, dan bagaimana transmisi hadis yang turut mengkonstruksi praktik tersebut?. Penelitian ini termasuk penelitian lapangan dan dikaji menggunakan pendekatan kualitatif. Pengumpulan data diperoleh melalui wawancara, observasi, dan studi dokumentasi. Hasil penelitian menunjukkan bahwa nikah malem songo hadir sebagai kritik masyarakat terhadap perhitungan Jawa dan anggapan buruk terhadap bulan Ramadhan. Masyarakat berpandangan bahwa menikah di malam songo memiliki nilai keberkahan. Hal ini didasarkan pada pelaksanaannya yang dikhususkan pada akhir bulan Ramadhan di mana di dalamnya terdapat malam lailatul qadar, dan diyakini sebagai bulan yang paling dimuliakan. Nikah malem songo sebagai sebuah tradisi yang dilestarikan di masyarakat tidak terlepas dari teks-teks hadis yang melandasinya, seperti hadis tentang pernikahan Nabi dan Khadijah di bulan Syawal, hadis tentang keutamaan bulan ramadhan, dan hadis tentang kemuliaan lailatul qadar.]

Kritik atas Pemaknaan Hadis tentang Dayyūth di Media Sosial Kholila Mukaromah
JIA (Jurnal Ilmu Agama) Vol 24 No 2 (2023): Jurnal Ilmu Agama : Mengkaji Doktrin, Pemikiran, dan Fenomena Agama
Publisher : Fakultas Ushuluddin dan Pemikiran Islam Universitas Islam Negeri Raden Fatah Palembang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.19109/jia.v24i2.18913

This paper aims to criticize the meaning of the hadith which talks about dayyūth which is spread on social media in the perspective of qira’ah mubādalah. This study is included in the library research where the data is analyzed using qira’ah mubādalah analysis. The study begins with searching for some hadīths that contain the term dayyūth. The results of the study show that: first, the hadith regarding dayyūth is found in a number of hadith books: Sunan al-Nasa’i no. 2512; Musnad Ahmad no. 5904, 5839, and 5117; Musnad Abī Ya’lā no. 5430, al-Mustadrak ‘ala Ṣahihayn li al-Ḥākim no. 226; Muṣannaf Abī Razzāq no. 19.521; dan al-Mu’jam al-Awsaṭ li al-Ṭabranī with meaningful editorial and hadith quality still at the level of accepted hadith (ṣaḥīḥ). Second, in the original meaning, dayyūth is addressed to someone who has given up his family to commit an abomination. In the analysis of qira’ah mubādalah, dayyūth is not only aimed at men, but also includes women who allow their partners or family to do things that are prohibited by religion. The prohibition of becoming a dayyūth is basically a signal to always remind each other to amar ma'ruf nahi munkar in the smallest sphere of society, namely the family. Third, the results of this interpretation are therefore considered not to support the meaning of the hadith dayyūth which is spread on social media which tends to partially and literally place the blame on men as husbands or heads of families and at the same time prohibit women from appearing in public, even if it's just a photo.

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