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<![CDATA[TEOLOGI BENCANA PERSPEKTIF HADIS ]]>
<![CDATA[Wendi Parwanto]]>
<![CDATA[ Al-Bukhari : Jurnal Ilmu Hadis Vol 2 No 1 (2019): Januari - Juni ]]>
Publisher : <![CDATA[Program Studi Ilmu Hadis Fakultas Ushuluddin Adab dan Dakwah IAIN Langsa ]]>
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DOI: 10.32505/al-bukhari.v2i1.1132
<![CDATA[Ragam bencana yang terjadi di permukaan bumi menyebabkan lahirnya sejumlah asumsi, mulai dari asumsi yang bersifat rasional, irasional bahkan sampai pada asumsi yang menyelahkan personal dan sosial.Berdasarkan sejumlah asumsi tersebut, maka penulis tertarik untuk mengkaji tema ini lebih jauh. Adapun langkah analisis yang akan dilakukan, yaitu: analisis leksikal-linguistik, analisis asbab al-wurud mikro dan makro, analisis intratekstualitas dan analisis intertekstualitas. Dan kesimpulan dari penelitian ini adalah ada dua tipologi pemaknaan dalam memaknai hadis-hadis tentang bencana: pertama, golongan yang cenderung memaknainya secara normatif-tekstual, yaitu menganggap bahwa bencana terjadi karena ulah perbuatan dan dosa manusia, dan kedua, golongan yang kontekstual, mereka beranggapan bahwa bencana bagi orang yang gemar melakukan dosa maka itu sebagai teguran bagi mereka, sedangkan bagi orang-orang yang beriman, maka hal itu menjadi pengkualifikasian keimanan, peninggi derajat dan pengampunan dosa. Dan pesan moral dari bencana yang terjadi adalah sebagai bahan evaluasi diri dan sosial agar lebih ingat kepada Allah Swt]]>
<![CDATA[HADIS IDEOLOGI PERSPEKTIF HIZBUT TAHRIR ]]>
<![CDATA[Ahmad Zainal Mustofa Zainal]]>
<![CDATA[ Al-Bukhari : Jurnal Ilmu Hadis Vol 2 No 2 (2019): Juli - Desember ]]>
Publisher : <![CDATA[Program Studi Ilmu Hadis Fakultas Ushuluddin Adab dan Dakwah IAIN Langsa ]]>
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DOI: 10.32505/al-bukhari.v2i2.1158
<![CDATA[Hizbut Tahrir is an Islamic ideology based on the Qur'an, hadith and ijma of the companions. This party was established in 1953 in Palestinian al-Quds with Taqiyuddin an-Nabhani as first leader. They want to establish an Islamic state that is based on the Qur'an and hadith regarding the rules of the syariat law. There are three foundations for their movement to uphold the khilāfah, namely: philosophical foundation, normative foundation and historical foundation. They argue that khilāfah is not an idea or an idea, but a product of history that has existed in the world. This study focused on the history, ideology and literature hadith as quoted by Hizbut Tahrir to legitimize their arguments for establishing an Islamic state. There are many weaknesses in their understanding of the hadith of the hadith, so impressive that Hizbut Tahrir is an inconsistent and often subjective party in interpreting a hadith.]]>
<![CDATA[الإشكاليات في حديث "الشؤم في ثلاث؛ المرأة والدّار والفرس" وحلولها ]]>
<![CDATA[Nurul Badriyah Ali]]>
<![CDATA[ Al-Bukhari : Jurnal Ilmu Hadis Vol 2 No 2 (2019): Juli - Desember ]]>
Publisher : <![CDATA[Program Studi Ilmu Hadis Fakultas Ushuluddin Adab dan Dakwah IAIN Langsa ]]>
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DOI: 10.32505/v2i2.1160
<![CDATA[هناك الأحاديث الصحيحة الّتي تحتاج إلى بيان مفاهيمها لأنّها تشكّل بعض الإشكاليات في نظر بعض الناس، إمّا من جهالتهم بمفهومها الحقيقي أو من سوء ظنّهم إليها، وذلك قد يكون محال للطعن في السنّة والأحاديث النّبوية، وخصوصًا عند منكري السنّة والمشركين بالله. ومن أمثلة هذه الأحاديث: حديث "الشؤم في ثلاث". ولهذا، يتحدّث هذا البحث عن الإشكاليات الّتي تتعلّق بهذا الحديث، ومنها: ظاهر الحديث متعارض بالعقيدة الإسلامية، وتعارض الحديث بالأحاديث الصحيحة الأخرى، والادّعاء برفض عائشة هذا الحديث، والقول أنّ الحديث منسوخ بالآية والأحاديث الصحيحة الأخرى، والطعن في صحيح البخاري لحمل الحديث يشتمل على شرك صريح. ويستخدم البحث المنهج التحليلي والاستقرائي، والذي يتوصل بهما إلى حلول مطروحة، منها: الشؤم المذكور لا يدخل ضمن الطيرة المحرّمة، والأمور الثلاثة مِن أكثر ما يتطير بها الإنسان لطول ملازمتها، والشؤم في الثلاثة جاء على معناه الخاص، وقول عائشة في أبي هريرة كذب من باب الغلظ والمبالغة في الغضب، وما يثبت من خلال تأويل العلماء أنّ هذا الحديث منسوخ بالآيات القرآنية أو الأحاديث الصحيحة الأخرى، فيبقى على صحّته مع الحمل بالمعنى الخاص له.]]>
<![CDATA[IMPLEMENTASI HADIS CAMBUK DI ACEH DAN RELEVANSINYA TERHADAP QANUN ACEH: ]]>
<![CDATA[Fitri Wardani Munir]]>
<![CDATA[ Al-Bukhari : Jurnal Ilmu Hadis Vol 2 No 2 (2019): Juli - Desember ]]>
Publisher : <![CDATA[Program Studi Ilmu Hadis Fakultas Ushuluddin Adab dan Dakwah IAIN Langsa ]]>
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DOI: 10.32505/v2i2.1159
<![CDATA[Aceh is a majority of Muslim always be a discussion which was discussed by academics, researcher, and also historian. One of factor in backs is because Aceh is the only city officially establish Islamic science in daily activity. This execution is marked by the imposition of a canning sentence to violator of Islamic rules and also the Aceh’s culture. But, how the implementation of the canning punishment in Aceh and how is the relation with Aceh’s Qānūn? And also how the implementation of canning punishment which refers to the hadith about the canning punishment to the all adulterer both men and women? And what is the background of Aceh’s government to establish the canning punishment? In this case many people oppose to this punishment, because this punishment considered human rights abuses. In fact, establish Islam rules in Aceh is not chopping the human rights, which is agreed upon by the authorities.]]>
<![CDATA[MAKNA TRADISI “NGAPATI” ]]>
<![CDATA[Nurul Huda]]>
<![CDATA[ Al-Bukhari : Jurnal Ilmu Hadis Vol 2 No 1 (2019): Januari - Juni ]]>
Publisher : <![CDATA[Program Studi Ilmu Hadis Fakultas Ushuluddin Adab dan Dakwah IAIN Langsa ]]>
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DOI: 10.32505/al-bukhari.v2i1.1225
<![CDATA[Indonesia is famous for a country full of diverse customs and cultures from various regions. One of the famous customs and cultures in Javanese society is the Ngapati Tradition. A tradition that develops in society is sometimes motivated by a number of factors, whether influenced by the environment, culture and conditions of the community Likewise with the attitude of tradition that exists in the community, sometimes in certain societies the tradition is rejected outright, but in other communities it can be well received. This article will try to explore the meaning of the Ngapati tradition in Deresan Village, Ringinharjo, Bantul, Yogyakarta through the study of living Hadith approaches. The context of the community of Deresan Village is a friendly and open society with a variety of traditions, including the Ngapati tradition, that is practiced in the village is the tradition carried out in descending manner with the intention of praying for the fetus when the fetus is four months old in the womb. For the Deresan community, the tradition was also carried out because it was based on the traditions of the hadith. The Ngapati tradition has become a legacy of generations in human history. The practice of the Ngapati tradition is the result of social construction based on the interpretation of the knowledge of the people who then experience the transmission process.]]>
<![CDATA[STUDI KRITIK MATAN HADIS: ]]>
<![CDATA[Siti Rohmaturrosyidah Ratnawati]]>;
<![CDATA[Ali Yasmanto]]>
<![CDATA[ Al-Bukhari : Jurnal Ilmu Hadis Vol 2 No 2 (2019): Juli - Desember ]]>
Publisher : <![CDATA[Program Studi Ilmu Hadis Fakultas Ushuluddin Adab dan Dakwah IAIN Langsa ]]>
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DOI: 10.32505/v2i2.1163
<![CDATA[To determine whether a hadith is ṣāḥīḥ or not is not enough if the research is carried out only to focus on aspects of its sanad, but research on content (al-matn) of ḥadīth is also a step that should not be abandoned, because there is no guarantee that if sanad of a ḥadīth is ṣāḥīḥ (ṣāḥīḥ al-isnād), so the matn of ḥadīth is ṣāḥīḥ (ṣāḥīḥ al-matn) too. However, the studies of critics on matn al- ḥadīth have so far still tend to be few. For that reason, through this paper, the authors tried to examine about the critique of matn al- ḥadīth as an attempt to test the validity of the ḥadīth of Rasulullah Saw. from the side of its content (al-matn). A Hadith is declared as ṣāḥīḥ al-matn if it fulfills two criteria, which is avoiding syādz and free from ‘illat. The steps that can be taken to critique the content of ḥadīth are: compiling ḥadīth that are intertwined in the same theme, conducting research on content of ḥadīth with ṣāḥīḥ ḥadīth approach and approach of the Qur'an, conducting research on content of ḥadīth with language approach, and research content of ḥadīth with a historical approach.]]>
<![CDATA[SALAH PAHAM AL-MADAD DALAM AL-KUTŪB AL-SITTAH: ]]>
<![CDATA[Nur Raihan]]>;
<![CDATA[Ishak Suliaman]]>
<![CDATA[ Al-Bukhari : Jurnal Ilmu Hadis Vol 2 No 2 (2019): Juli - Desember ]]>
Publisher : <![CDATA[Program Studi Ilmu Hadis Fakultas Ushuluddin Adab dan Dakwah IAIN Langsa ]]>
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DOI: 10.32505/v2i2.1162
<![CDATA[The word Al-Madad in the Al-Kutub Al-Sittah is defined as help, that is, help given by Allah in the form of assistance from angels and help from living humans. However, the Habaib created a poem in the Qasidah "Madad Ya Rasulullah" which was understood as asking for help from the Messenger of Allah, and was charged with an element of shirk in it. The main objective in this study is to examine the various meanings and understandings of the word al-Madad and the concept of Al-Madad in the Al-Kutub Al-Sittah. This study also provides answers to the intentions of Al-Madad in the qasidah "Madad Ya Rasulullah" as well as looking at various controversy issues in the practice of Habaib's dhikr. To achieve these objectives, this study uses a qualitative approach methodology with data collection techniques from interviews and observations at the Habaib dhikr activities in Jakarta. The results of this study found that the word Al-Madad can only be addressed to people who are still alive and able to provide help, not to people who have died. This case became one of the issues of controversy in terms of Tawāṣul and Istighatsah. Because basically the Habaib believe that the word Al-Madad in question is the meaning of hissy or not the true meaning of asking for help from people who have died. Finally, it can be concluded that caution is needed in understanding the purpose rather than recitation of remembrance and qasidah, because it can lead to things that are contradicted shari'ah.]]>
<![CDATA[MENGENAL ṢIGAT-ṢIGAT DALAM MEREPRESENTASIKAN HADIS: ]]>
<![CDATA[Mulizar]]>
<![CDATA[ Al-Bukhari : Jurnal Ilmu Hadis Vol 2 No 2 (2019): Juli - Desember ]]>
Publisher : <![CDATA[Program Studi Ilmu Hadis Fakultas Ushuluddin Adab dan Dakwah IAIN Langsa ]]>
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DOI: 10.32505/v2i2.1161
<![CDATA[In terms of sanad and matan, or based on the strengths and weaknesses, the Hadith is divided into two groups, namely: the hadith maqbūl and the hadith mardūd. One way to find out a hadith whether the hadith is accepted or mardūd can be seen from the Ṣīgāt. Ṣīgāt Hadith is divided into two groups, namely Ṣīgāt Jazm and Ṣīgāt Tamrῑḍ. An assessment of a Hadith is incomplete if we have not discussed ṣīgāt al-Jazm and ṣīgāt at-Tamrῑḍ. This needs to be done to understand how the Hadith is classified. In determining the laws of ṣīgāt al-Jazm and ṣīgāt at-Tamrῑḍ the Ulama of Hadith have explained that if the Hadith is a hadith ḍa’īf, then it is not allowed to exchange it with active sentences ( ṣīgāt al-jazm) such as: said the Messenger of Allah. mention the narration of the hadith ḍa’īf from the tabiin circles by using ṣīgāt al-jazm, but by using ṣīgāt at-tamrῑḍ as the words qῑla, ruwiya, ḥukiya and so forth. This article provides knowledge to the reader, namely how to recognize the traditions through the ṣīgāt expressed in a hadith and give insight to the traditions that are ambiguous and mardūd through ṣīgāt in a hadith, and express how the opinion of the hadith scholars about the ṣīgāt.]]>
<![CDATA[Aplikasi Teori Isnad Cum Matn Harald Motzki Dalam Hadis Misoginis Penciptaan Perempuan ]]>
<![CDATA[Faisal Haitomi]]>;
<![CDATA[Muhammad Syachrofi]]>
<![CDATA[ Al-Bukhari : Jurnal Ilmu Hadis Vol 3 No 1 (2020): Januari - Juni ]]>
Publisher : <![CDATA[Program Studi Ilmu Hadis Fakultas Ushuluddin Adab dan Dakwah IAIN Langsa ]]>
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DOI: 10.32505/al-bukhari.v3i1.1432
<![CDATA[Harald Motzki is one of the orientalists who study the hadith objectively. One of Motzki's theories in studying hadith is isnad cum matn. This theory is a method in searching the history of hadith and combining aspects of isnad and matan as well as the Common Link theory which was popularized by Juynbol. In this article the author uses misogynistic traditions about the creation of women, bearing in mind that these traditions are often used as a reason to legitimize discrimination against women. The author found that misogynistic traditions about the creation of women were delivered by the Prophet himself, and at the same time, the Prophet also became the common link of these hadiths. In Mysoginy perspectives raditions or more specifically traditions that talk about the creation of women from ribs are also authentic from the Prophet and are delivered in two versions, namely the long version and the short version, which are then recorded in several hadith books.]]>
<![CDATA[Simultaneous Analysis of Hadith Quality About Salam Eliminating The Feeling of Oppression in The Book of Ḍaif Adab Al-Mufrad by Muhammad Nashiruddin Al-Albani ]]>
<![CDATA[Indhra Musthofa]]>;
<![CDATA[Mohammad Hakim]]>
<![CDATA[ Al-Bukhari : Jurnal Ilmu Hadis Vol 3 No 2 (2020): Juli - Desember ]]>
Publisher : <![CDATA[Program Studi Ilmu Hadis Fakultas Ushuluddin Adab dan Dakwah IAIN Langsa ]]>
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DOI: 10.32505/al-bukhari.v3i2.1435
<![CDATA[The second source of Islamic values after Qur'an was hadith. Hadith was a credible source to explain the Qur'an which was still global. But in choosing a credible hadith to be used as a source of reference, must go through many stages, one of which is the quality of hadith. The quality of the hadith was a major consideration in an Islamic source. A hadith narrator named who in certain works has the quality of authentic traditions, but in other works he was judged to be ḍaīf by other scholars' hadiths. The article will discuss about the hadith about the greetings of al-Bukhārī in the book Adāb al-Mufrād which was judged to ḍaīf be by Naṣhīruddīn al-Albānī through criticizing his hadith in the Ḍaīf Adāb al-Mufrād book. This article tries to review the criticisms made by al-Albānī with the hadith research method simultaneously. Criticism of hadith that will be carried out has a specificity in assessing the quality of a hadith, because it was not only through criticism of matan and sanad, but also considers understanding in a hadith. So, this article will find the degree of a hadith which was discussed by considering the compatibility and meaning of a hadith.]]>
