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<![CDATA[METODE PEMAHAMAN HADIS (Analisis Mukhtalif al-Hadis) ]]>
<![CDATA[Habieb Bullah]]>
<![CDATA[ Tahdis: Jurnal Kajian Ilmu Al-Hadis Vol 13 No 1 (2022): Tahdis Volume 13 Nomor 1 Tahun 2022 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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DOI: 10.24252/tahdis.v13i1.22950
<![CDATA[The Hadith of the Prophet is the second source of Islamic law after the Qur'an. Many problems of Islamic law are mentioned globally by the Qur'an, but the Prophet's hadiths detail these problems so that they can be understood by Muslims. The Hadith of the Prophet not only have an explanatory function for the Qur'an but also become an additional source of Islamic law that provides complementary laws to the laws contained in the Qur'an. Therefore, Muslims are very concerned about the validity of the Prophet's Hadith. One of the roles of the ulama is contained in the problem of contradicting hadiths (mukhtalif hadith). Are there any contradictions in the hadith of the Prophet? What is meant by mukhtalif and mushkil hadith? Since when did the problem of ikhtilaf hadith arise? What are the factors that cause ikhtilaf in hadith? What are the solutions offered by scholars to resolve these contradictions? Answering this question, the author tries to explain a little about the hadith that contradicts other hadiths. Therefore, the scholars try to seriously explain the traditions of the Prophet and explain if there is an ikhtilaf so that the validity of the hadith is maintained properly and is not misused by certain parties who are ignorant (do not know) so as not to harm Islam. This study uses a descriptive-analytic method which includes an analysis of the intent of the problem of ikhtilaf hadith. Thus, this research produces a critical view regarding the understanding of hadith related to ikhtilaf al-hadith.]]>
<![CDATA[SIKAP SYIAH TERHADAP SUNNAH/HADIS NABI SAW ]]>
<![CDATA[Muhammad Mattori]]>
<![CDATA[ Tahdis: Jurnal Kajian Ilmu Al-Hadis Vol 13 No 1 (2022): Tahdis Volume 13 Nomor 1 Tahun 2022 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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DOI: 10.24252/tahdis.v13i1.26257
<![CDATA[Syiah adalah salah satu kelompok politik dalam Islam yang tertua dan masih eksis hingga sekarang ini, tidak hanya dalam persoalan teologi, dalam dunia hadis pun mereka memiliki manhaj yang berbeda dari para muhaddisun. Berdasarkan hasil pengkajian dalam atikel ini menyebutkan Syiah berkeyakian bahwa hadis atau sunnah tidak hanya terbatas pada perkataan, perbuataan dan ketetapan serta apa-apa yang disandarkan kepada Nabi saja, melainkan juga disandarkan kepada Imam-imam 12 mereka. Sehingga ini memunculkan cara pandang terhadap penilaian terhadap dimana mereka terbagi pada dua keompok; yang pertama kelompok Ikhbaryun dimana mereka tidak perlu lagi mengkaji kebenaran sebuah hadis karena keluar langsung dari mulut Imam mereka, dan kedua yang kelompok Ushuliyyun dimana mereka mengkaji sanad hadis apakah sampai kepada Imam-imam mereka terdahulu. Periwayatan hadis Syiah berpegang pada hanya menerima hadis-hadis yang diriwayatkan oleh para Imam dan Ahl Al-Bait mereka saja, sebagai konskwensinya mereka harus menolak hadis-hadis yang bukan bersumber dari Imam dan Ahl Al-Bait. Oleh karenanya, ini adalah termasuk bentuk dari pengingkaran terhadap sunnah dimana Ahlussunnah pada umumnya sangat meyakini hadis-hadis shahih meskipun bukan berasal dari golongan Ahl Al-Bait.]]>
<![CDATA[PERKEMBANGAN PEMIKIRAN HADIS DI INDONESIA: PERAN DAN PROSPEK KEILMUAN HADIS PERGURUAN TINGGI ]]>
<![CDATA[Isbaria Isbaria]]>
<![CDATA[ Tahdis: Jurnal Kajian Ilmu Al-Hadis Vol 13 No 1 (2022): Tahdis Volume 13 Nomor 1 Tahun 2022 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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DOI: 10.24252/tahdis.v13i1.26328
<![CDATA[Perkembangan kajian hadis oleh sebagian ahli telah mengalami stagnasi. Dalam pandangan pemerhati justru sebaliknya. Hadis terus berkembang dan mengarah pada prospek yang baik ke depan. Dengan pendekatan berbagai disiplin keilmuan, hadis dikaji ataupun terimplikasikan oleh berbagai lapisan masyarakat. Penelitian ini bertujuan memetakan dinamika kajian hadis di perguruan tinggi Islam UIN Sunan Kalijaga Yogyakarta dengan jenis penelitian kualitatif. Objek material yang digunakan adalah skripsi hadis UIN Sunan Kalijaga Yogyakarta. Implikasi lainnya adalah untuk mengetahui kontribusi UIN Sunan Kalijaga dalam keilmuan hadis yang terlihat jelas dari karya-karya tugas mahasiswa UIN Sunan Kalijaga Yogyakarta dalam satu dekade terakhir. Dari proses penelitian ini dihasilkan beberapa temuan sebagai berikut: pertama, sepanjang proses perkembangannya dalam satu dekade terakhir, terdapat sejumlah 157 skripsi dan 19 bahasan tema serta telah diberlakukan empat kurikulum. Kedua, terdapat dinamika kajian di dalam skripsi jurusan Tafsir Hadis dan Ilmu Hadis UIN Sunan Kalijaga Yogyakarta dalam rentang tahun 2010 hingga 2019 baik dari aspek kurikulum atau buku-buku rujukan yang digunakan selama proses pembelajaran. Ketiga, dari data yang telah terkumpul, terdapat beberapa analisa yaitu prospek kajian hadis di UIN Sunan Kalijaga, beberapa kajian yang jarang disentuh, dan bermunculan tren tema dan berkembang ranah-ranah kajian baru dalam milieu keilmuan hadis UIN Sunan Kalijaga.]]>
<![CDATA[KONSTRUKSI KEKELUARGAAN EKONOMI NUSANTARA DALAM BUKU AHMAD BASO “ISLAM NUSANTARA”: STUDI PEMIKIRAN HADIS ]]>
<![CDATA[rahmat jasinal]]>
<![CDATA[ Tahdis: Jurnal Kajian Ilmu Al-Hadis Vol 13 No 1 (2022): Tahdis Volume 13 Nomor 1 Tahun 2022 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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DOI: 10.24252/tahdis.v13i1.26636
<![CDATA[Abstrak Artikel ini mencoba menggali gagasan konstruksi kekeluargaan ekonomi Nusantara dalam buku Ahmad Baso “Islam Nusantara: Ijtihad Jenius dan Ijma’ Nusantara”. Hal ini penting sebab Ahmad Baso cukup komprehensif dalam mengurai akar konstruksi kekeluargaan ekonomi di Nusantara. Oleh karenanya ada tiga pertanyaan yang diangkat: 1). Bagaimana biografi Ahmad Baso, 2). Bagaimana hadis kekeluargaan ekonomi Nusantara dalam buku Ahmad Baso “Islam Nusantara: Ijtihad Jenius dan Ijma’ Ulama Indonesia”?, 3). Bagaimana konstruksi kekeluargaan ekonomi Nusantara dalam buku Ahmad Baso “Islam Nusantara: Ijtihad Jenius dan Ijma’ Ulama Indonesia”. Agar sampai pada tujuan tersebut penelitian ini memakai metode analisis deskriptif. Penelitian ini menunjukkan bahwa konstruksi kekeluargaan ekonomi Nusantara dalam buku Ahmad Baso “Islam Nusantara: Ijtihad Jenius dan Ijma Nusantara”, memiliki landasan epistemic karena merupakan penggalian dari akarnya langsung yaitu manuskrip-manuskrip Nusantara. Kemudian basis hadisnya bersumber dari kitab:1). Sunan Ad-Darimi, 2). Sunan Abi Daud, 3). Shahih Bukhari. Kata Kunci Konstruksi, Kekeluargaan, Ekonomi, Nusantara dan Ahmad Baso.]]>
<![CDATA[KONTRIBUSI ANREGURUTTA ABDURAHMAN AMBO DALLE DALAM KAJIAN HADIS DI INDONESIA ]]>
<![CDATA[Rusmin Abdul Rauf]]>
<![CDATA[ Tahdis: Jurnal Kajian Ilmu Al-Hadis Vol 13 No 1 (2022): Tahdis Volume 13 Nomor 1 Tahun 2022 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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DOI: 10.24252/tahdis.v13i1.27137
<![CDATA[This article aims to examine the thoughts of Anregurutta Abdurahman Ambo Dalle in the field of hadith and his contribution to the study of Indonesian hadith. AG Abdurahman Ambo Dalle is a famous scholar from South Sulawesi. He not only founded the DDI Educational Institute whose branches are spread throughout Indonesia, but he is also prolific in writing. This study found that one of his works is an Nukhbah al Mardiyah which he dedicated as a contribution to the Science of Hadith. This book consists of 3 volumes however, only two have been found. The first volume contains a collection of hadith, while the second volume is his response to the social phenomena that occurred in his time.]]>
<![CDATA[Studi Naqd Al-Ḥadīth atas Hadis ‘Āisyah tentang Mesjid tidak Halal bagi Perempuan Haid ]]>
<![CDATA[H Rajab]]>
<![CDATA[ Tahdis: Jurnal Kajian Ilmu Al-Hadis Vol 13 No 2 (2022): Tahdis ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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DOI: 10.24252/tahdis.v13i2.27517
<![CDATA[This study intends to research the hadith of Aisyah ra. about the mosque is not lawful for menstruating women. This research is important because the need for women who are menstruating to enter and be in the mosque today is getting stronger, such as attending the Koran, studying and teaching, while there is an opinion that is still firmly held by the Muslim community to this day is that women who are menstruation are prohibited from entering the mosque. Some studies conclude that the hadith of 'Āisyah is daif because one of its narrators is considered majhūl. But is it true? This study attempts to re-examine Aisyah's hadith by using the methods and stages of research as described by M. Syuhudi Ismail, namely takhrīj al-ḥadīth, sanad research, matan research, and concluding. This is library research and analytical method using the theory of authenticity of hadith compiled by Ibn al-Ṣalāḥ. From the research conducted, it is known that the quality of the hadith 'Āisyah is Hasan. There is a problem with his sanad, namely with Aflat bin Khalīfah, because his personality did not get a perfect assessment from hadith critics, although it is not proven that he is majhul. From the perspective of hadith, there is no contradiction of this hadith with other traditions, because the traditions that are considered contradictory can be compromised through the al-jam'u wa al-taufīq method.]]>
<![CDATA[Berkurban dengan Uang; Kajian Kritis Terhadap Hadis-hadis Berqurban ]]>
<![CDATA[Zulkarnain Abdurrahman]]>
<![CDATA[ Tahdis: Jurnal Kajian Ilmu Al-Hadis Vol 13 No 2 (2022): Tahdis ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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DOI: 10.24252/tahdis.v13i2.28764
<![CDATA[Recently there has been an opinion that the implementation of sacrificial worship does not have to be in the form of slaughtering sacrificial animals but may be replaced in the form of money equivalent to the purchase price of the sacrificial animal as is the case in the case of zakat fitrah. This method of sacrificing is considered easier and more beneficial for Muslims than having to distribute it in the form of meat. The above opinion at a glance is very relevant and responsive to the problems that are being faced by Muslims. But what is the view of Islamic law regarding the above problems? Is the sacrifice included in the category of ghair ma'qul al-ma'na worship so that in its implementation it must follow the procedures that have been confirmed in the Qur'an and hadith, namely by slaughtering the sacrificial animal or is it included in the ma'qul al-ma'na category so that it can be sacrificed? analogized and replaced in the form of money?]]>
<![CDATA[Pergolakan Inisiator dan Tawaran Metode Takhrij Hadis antara Ahmad Al-Ghumari dan Mahmud Al-Tahhan ]]>
<![CDATA[Aennul Yaqin]]>
<![CDATA[ Tahdis: Jurnal Kajian Ilmu Al-Hadis Vol 13 No 2 (2022): Tahdis ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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DOI: 10.24252/tahdis.v13i2.29744
<![CDATA[This article discusses the debate around who pioneered the takhrij hadith method. The figure in dispute is between Aḥmad al-Ghumārī and Maḥmūd al-Ṭaḥḥān. In addition, this article also discusses the method of takhrij hadith offered by the two. The results of this article show that the pioneer of the takhrij hadith method is Aḥmad al-Ghumārī. Although Maḥmūd al-Ṭaḥḥān claims to have not found any figures who have written about the takhrij hadith method. Regarding their offer of takhrij method, Aḥmad al-Ghumārī presents his offer in two ways, while Maḥmūd al-Ṭaḥḥān presents it in five ways. Keywords: Hadith, Takhrij, Ahmad al-Ghumārī, Maḥmūd al-Ṭaḥḥān]]>
<![CDATA[Wacana Saintifik Hadis dalam Konstruksi Kesahihan Hadis: Kajian Kritis Terhadap Pemikiran Mohamed Zafzaf dan Syuhudi Ismail ]]>
<![CDATA[Misbahuddin Asaad]]>
<![CDATA[ Tahdis: Jurnal Kajian Ilmu Al-Hadis Vol 13 No 2 (2022): Tahdis ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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DOI: 10.24252/tahdis.v13i2.33121
<![CDATA[This study aims to present hadith research under the normal scientific approach for hadith research, also known as scientific hadith. The scientific discourse of hadith in the construction of hadith validity according to the understanding of Muhammad el-Zafzaf is a procedural pattern of process sequences regarding the ulum of hadith or hadith methodology into scientific approaches and methods, in conducting criticism of hadith based on scientific procedural or so-called scientific hadith. Thus, the process of filtering hadith hadith through the takhrj technique, classifying themes, constructing schemes (sanad i'tibr), and selecting a crucial study path for sanad with the al-ad wa al-ahammul method is the primary process of scientific research in hadith. And criticism of the release of isnad and the content, the identification of the system of hadith validity, and the starting point for distinguishing hadith when deciding hadith procedurally. As well as the adala-an and dhbit-sanad of the hadith become a sub-system for assessing the authenticity of the hadith, after discovering the connection of the sanad (ittishl sanad), and the matan avoids anomalies (sydz) and oddities (illat). Keywords: Mohamed Zafzaf; Scientific Hadith; The Construction of Hadith Validity;]]>
<![CDATA[Menelusuri Kehati-hatian Al-Khulafa' Al-Rasyidun dalam Periwayatan Hadis Nabi ]]>
<![CDATA[Muhammadiyahamin Amin]]>
<![CDATA[ Tahdis: Jurnal Kajian Ilmu Al-Hadis Vol 13 No 2 (2022): Tahdis ]]>
Publisher : <![CDATA[Universitas Islam Negeri Alauddin ]]>
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DOI: 10.24252/tahdis.v13i2.34301
<![CDATA[Abstrak Hadis atau sunnah Nabi merupakan sumber utama ajaran Islam setelah Al-Qur’an. Keragaman bentuk hadis yang terdiri atas sabda (pernnyataan), perbuatan, taqrir (persetujuan), dan hal-ihwal (sifat dan keadaan pribadi) Nabi Muhammad saw. sangat mempengaruhi cara Nabi menyampaikan hadisnya. Yang pada gilirannya, para sahabat pun menempuh berbagai cara dalam menerima hadis dari Nabi. Pasca wafatnya Nabi, kendali kepemimpinan umat beralih ke tangan al-Khulafa’ al-Rasyidun. Dalam kapasitasnya sebagai kepala negara, mereka mempunyai sikap dan kebijakan yang berbeda-beda dalam periwayatan hadis. Akan tetapi yang jelas, mereka menunjukkan kehati-hatian dalam periwayatan tersebut. Abu Bakar al-Shiddiq menjalankan sikap ketat dalam periwayatan hadis. 'Umar bin al-Khaththab dan 'Usman bin 'Affan menekankan larangan memperbanyak periwayatan hadis. Sedangkan 'Ali bin Abi Thalib mempraktekkan persyaratan sumpah terhadap periwayat hadis Nabi. Kata Kunci Nabi Muhammad saw., al-Khulafa’ al-Rasyidun, Periwayatan Hadis.]]>
