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<![CDATA[DISKURSUS TENTANG TIPOLOGI HADIS DALAM KEHIDUPAN MASYARAKAT (Studi Analisis terhadap Keberadaan Hadits Maudhu'i) ]]>
<![CDATA[Abd. Majid Abd. Majid]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 14, No 2 (2017): Jurnal Ilmiah Al-Mu'ashirah ]]>
Publisher : <![CDATA[South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH) ]]>
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DOI: 10.22373/jim.v14i2.2907
<![CDATA[It is unfortunate that the hadith which actually comes from the Messenger of Allah (saws) is marred by the emergence of hadiths of maudhu (false) that are deliberately fabricated by certain people with diverse motives and purposes, and is disseminated in the midst of society by some with a variety of purposes as well. Believing and practicing hadith maudhu is a big mistake, because although there are hadith maudlu whose contents are good, but most of the false hadith is contrary to the spirit and spirit of Islam, besides the making of hadith maudlu is a lie to the Prophet Muhammad. The spread of Hadith Maudhu 'in the midst of society, although there are hadith maudhu' which is good, but many of which bring negative impact (effect), one of them is to cause and sharpen the division among Muslims. In addition to spreading the spreading spreading of false traditions in the community can also lead to erroneous beliefs, the emergence of worship belonging to heresy, and also can turn off the sunnah. Therefore, as we are scientific in the cases of the world, we must also be scientific in the case of religion. Do not take a law or shari'ah that comes from weak hadith let alone false hadith. Or follow-up spread false and false hadiths without explaining the hadith's status.]]>
<![CDATA[KONSEP ANAK ANGKAT DALAM PRAKTEK MASYARAKAT KLUET (Analisis Perspektif al-Qur’an) ]]>
<![CDATA[Novi Heryanti, Nuraini]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 1 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i1.5745
<![CDATA[The practice carried out by the Kluet community regarding adoption of children is generally good, in which it is worth Sadaqah, maintaining silaturrahmi, aiming to help fellow Muslims, and maintaining a strong brotherhood among fellow Muslims both adopted children because of child leaves, tribal children, senamo, call children, according with Islamic teachings. But with regard to adoption of children due to the couple not having children, then living with foster siblings, there are some things that are not appropriate with the teachings of Islam, which is related to the issue of the status or status of the adopted child. In practice, a part of the Kluet community that adopts their status is like their own biological children, this can be seen from the Family Card and school report cards by using the name of their adopted parents in the child's identity. In relationships mahrampun socially sometimes less attention to the limitations of relationships and genitalia in the family. This is because they consider their adopted children like biological children. Likewise in the matter of marriage, in the adopted family the Kluet community still attaches great importance to emotional ties so that if anyone gets married they will feel ashamed. ]]>
<![CDATA[KUALITAS HADIS TENTANG WARISAN BERBEDA AGAMA ]]>
<![CDATA[Nurlaila Nurlaila]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 13, No 2 (2016): Jurnal Ilmiah Al-Mu'ashirah ]]>
Publisher : <![CDATA[South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH) ]]>
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DOI: 10.22373/jim.v13i2.2250
<![CDATA[Hadith scholars agree that the elements that must be met by a qualified matan shahih there are two kinds, namely avoid syudzuz (irregularities) and avoid 'illat (disabled). That is, two elements must be the primary reference for researching matan hadith. Matan benchmark research proposed by scholars is not uniform. Saladin al-Adlabi concluded that the benchmark for the study of honor there are four, namely: 1. It is not contrary to the instructions of the Koran; 2. Does not conflict with stronger traditions; 3. contrary to common sense, sense and history; 4. The composition of statement shows the characteristics of the prophetic word.]]>
<![CDATA[Al- Syeikh Al- Muhaymi (835 H) Wa Tafsiruhu Al- Musamma Bi Tabsirurrahman Wa Taisir Al-Mannan Bi Ba’di Ma Yusyiru Ila I’jaz Al-Qur’an ]]>
<![CDATA[Syukran Abu Bakar]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 1 (2018) ]]>
Publisher : <![CDATA[South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH) ]]>
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DOI: 10.22373/jim.v15i1.5453
<![CDATA[Penafsiran terhadap Al-Qur`an mempunyai peranan besar bagi kemajuan dan perkembangan Islam dan kaum muslimin. Oleh karena itu sangat besar perhatian para ulama dari masa ke masa untuk menggali dan memahami makna-makna yang terkandung dalam kitab suci ini. Pemahaman seseorang terhadap Al-Qur’an berbeda-beda antara seorang mufassir dengan yang lainnya sesuai dengan kemampuan dan kejernihan hati seseorang, sehingga kita mendapatkan penafsiran yang berbeda-beda, ada diantara mufassir hanya membatasi makna dhahir saja tanpa menyelam rahasia-rahasia dibalik makna dhahir, tulisan ini membahas tentang salah seorang Mufassir, Syeikh Ali al-Muhaimi (W 835 H) yang telah menyelami makna kalamullah dari segi dhahir dan batin, beliau menafsirkan Al-Qur’an dengan uslub yang mudah dipahami, mengungkapkan korelasi antara ayat dengan ayat dan surat antar surat, sehingga nampak Al-qur’an ini satu kesatuan yang saling berkaitan tidak dapat dipisahkan, tulisan ini juga membahas tentang: urgensi kitab, biografi dan Metode penafsiran.]]>
<![CDATA[HUBUNGAN INTERNAL KEAGAMAAN DALAM ISLAM MENURUT TUNTUNAN AL-QUR'AN ]]>
<![CDATA[Soufyan Ibrahim]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 14, No 1 (2017): Jurnal Ilmiah Al-Mu'ashirah ]]>
Publisher : <![CDATA[South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH) ]]>
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DOI: 10.22373/jim.v14i1.2237
<![CDATA[The construction of formulations that the Qur'an offers as a basic source of Islamic teachings on the ethical-religious format in the context of worship as the embodiment of the obligation of morality towards God is explicitly reflected in various formulations. The Qur'an in this context affirms among other obligations that must be embraced by human beings in relation to God, which is a command to always be grateful for the various blessings given by Allah, since he was born from the mother's belly in the state of not knowing anything, Until Allah created various facilities that can be used in everyday life. Another thing that is also explained in the verse is the command that man can run various guidance and guidance of religion properly and correctly and follow the religion that He approves.]]>
<![CDATA[PERMASALAHAN KEPEMIMPINAN PEREMPUAN DALAM AL-QURAN DAN SUNNAH: ANTARA TEOLOGIS DAN POLITIS ]]>
<![CDATA[A. Latif, Hamdiah]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 2 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i2.6566
<![CDATA[The issue of women's leadership in the public sphere is still debatable. The majority of Muslim scholars reject the leadership with various reasons and proofs, both revelation (naqliy) and reason (‘aqliy). This paper would like to discuss and invite a review of issues that have not yet completely elaborated between the theological threads and political elements that often descend upon issues of women's leadership at the level of reality presented]]>
<![CDATA[KESAKSIAN DUA PEREMPUAN DALAM AL-QURAN: STUDI KOMPARATIF KITAB TAFSIR ]]>
<![CDATA[A. Latif, Hamdiah]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 2 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i2.5275
<![CDATA[Among the interpretation problems of the Al-Qur’an which has broadly attracted the attention of the interpreters of the Al-Qur'an are related to the meaning of justice for the testimony of two women and one male in the Koran. Many exegesis books written (from the classical to the modern period) gave their own understanding and views which strengthened the superiority of men over women because of their weak memories, easy to forget and so on. Some of our other interpretations are of the view that this problem is something that is taken for granted without being able to be questioned, and what is more demanding is submission because it is considered as a part of the issue of worship (ta’abbudiy). This article examines various understandings of the commentaries (classical and modern) which discuss the understanding of the testimony of two women as found in the Qur'an. These problems are increasingly important, especially regarding the interpretation of the Al-Qur’an's view on the issue of gender equality which is increasingly discussed in the current contemporary times.]]>
<![CDATA[PEMAKAIAN CADAR DALAM PERSPEKTIF MUFASSIRIN DAN FUQAHA’ ]]>
<![CDATA[Syekh, A. Karim]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 16, No 1 (2019) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v16i1.5740
<![CDATA[Pemakaian cadar bagi wanita muslimah dalam dasarwarsa terakhir ini telah menjadi pembicaraan hangat di media massa. Terjadi pro-kontra dalam menyikapi wanita bercadar di kalangan masyarakat Indonesia. Sebagian masyarakat muslim menganggap aneh dan berlebihan terhadap wanita bercadar karena dianggap melanggar tradisi yang berkembang dalam masyarakat. Ada pula cendekiawan muslim yang mengklaim cadar sebagai hasil budaya Arab Jahiliyah yang masih dilestarikan oleh sebagian wanita muslimah sampai sekarang. Berdasarkan permasalahan tersebut maka penulis ingin mendapatkan jawaban terhadap pertanyaan, bagaimana pandangan para mufassirin (para ahli tafsir) terhadap pemakaian cadar bagi wanita muslimah ? Dan bagaimana hukum pemakaian cadar bagi wanita muslimah yang telah di-istinbath-kan oleh para fuqaha’ ? Penelitian ini adalah penelitian kualitatif dengan pembahasan difokuskan pada pengkajian pemakaian cadar dalam perspektif para mufasisirin dan fuqaha’. Untuk mendapatkan informasi yang akurat dan holistik peneliti gunakan metode mawdhu’i (tematik) yang disajikan secara deskriptif kualitatif. Setelah diadakan penelitian dapat disimpulkan bahwa pemakaian cadar bagi kaum wanita telah ada pada sebagian masyarakat Arab dan negeri-negeri lain di luar Arab sebelum agama Islam. Cadar yang berfungsi sebagai penutup muka, termasuk hidung dan mulut, ternyata diperselisihkan hukumnya oleh para ulama, baik para ulama ahli tafsir maupun para ulama ahli fiqh antara yang menghukum wajib dan yang tidak wajib (mandub dan mubah). Terjadinya perbedaan pendapat di kalangan para ulama tentang cadar disebabkan oleh karena perbedaan penafsiran terhadap ayat ayat al-Qur’an dan penilaian terhadap hadits yang ada kaitannya dengan batasan aurat wanita muslimah.]]>
<![CDATA[SPIRITUALISME DAN PERUBAHAN SOSIAL DALAM AL-QUR'AN ]]>
<![CDATA[Miskahuddin Miskahuddin]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 13, No 1 (2016): Jurnal Ilmiah Al-Mu'ashirah ]]>
Publisher : <![CDATA[South East Asia Regional Intellectual Forum of Qoran Hadith (SEARFIQH) ]]>
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DOI: 10.22373/jim.v13i1.2352
<![CDATA[Basically, humans are spiritual beings because it is always driven by the need to ask a fundamental question. Among the fundamental question: why was I born? What is the meaning of my life? What is the purpose of my life? The answer of these questions all are spiritual. In addition, spiritualism needed by humans as he is able to give strength to man when experiencing a disaster or facing an uncertain future. By spiritualism man can penetrate the pain, suffering, tragedy, and predictions about the future is not hopeless ABSTRAK Pada dasarnya manusia adalah makhluk spiritual karena selalu terdorong oleh kebutuhan untuk mengajukan pertanyaan mendasar. Pertanyaan mendasar tersebut di antaranya: mengapa saya dilahirkan? Apakah makna hidup saya? Apa tujuan hidup saya? Jawaban dari pertanyaan-pertanyaan ini semuanya bersifat spritual. Di samping itu, spiritualisme dibutuhkan oleh manusia karena ia mampu memberi kekuatan bagi manusia ketika mengalami bencana atau menghadapi masa depan yang tidak menentu. Dengan spiritualisme manusia dapat menembus rasa sakit, sengsara, musibah, dan ramalan-ramalan tentang masa depan tidak berpengharapan.]]>
<![CDATA[Tatacara Pelaksanaan Shalat Berjama’ah Berdasarkan Hadis Nabi ]]>
<![CDATA[Syekh, A. Karim]]>
<![CDATA[ Jurnal Ilmiah Al-Mu'ashirah: Media Kajian Al-Qur'an dan Al-Hadits Multi Perspektif Vol 15, No 1 (2018) ]]>
Publisher : <![CDATA[Forum Intelektual Qur'an dan Hadits Asia Tenggara (SEARFIQH) Kota Banda Aceh ]]>
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DOI: 10.22373/jim.v15i1.5458
<![CDATA[Artikel yang diberi judul: “Tatacara Pelaksanaan Shalat Berjama’ah†ini diangkat karena diilhami oleh adanya fenomena yang beragam dan ketidakteraturan shafshaf para makmum dan adanya sebagian makmum yang mendahului gerakangerakan shalat mereka daripada gerakan shalat imam, padahal semua mereka dalam posisi mengikuti imam karena sedang melaksanakan shalat berjama’ah. Fenomena lain yang dapat disaksikan adalah beragamnya gerakan makmum dari satu rukun shalat ke rukun shalat selanjutnya. Misalnya, ada yang mengangkat kedua tangannya sebelum diucapkan takbiratulihram, ada pula yang mengangkat kedua tangannya bersamaan dengan pengucapan takbiratul ihram dan ada pula yang mengangkat kedua tangannya setelah pengucapan takbiratul ihram. Dengan munculnya keberagaman tatacara peribadatan shalat berjama’ah yang seperti ini jika semua jama’ah mampu memahaminya sebagai al-Tanawwu’ fi al-‘Ibadah maka akan terwujudlah sikap tasamuh (toleransi) antar sesama jama’ah. Akan tetapi, jika mereka berpandangan sempit maka akan menimbulkan keretakan ukhuwah islamiyah karena saling mengklaim bahwa pihaknyalah yang benar dan menuduh pihak lain adalah salah, bahkan ada yang menganggap pihak lain sebagai pelaku bid’ah, sesat dan menyesatkan. Untuk meluruskan pemahaman yang keliru pada sebagian masyarakat maka penulisan artikel: “Tatacara Pelaksanaan Shalat Berjama’ahâ€, yang bersumber dari sunnah Rasulullah SAW dan penjelasan para ulama/fuqaha’ sangat penting diwujudkan dan dipublikasikan kepada masyarakat. Diharapkan agar karya tulis yang sederhana ini dapat menjadi panduan para pembaca dalam melaksanakan shalat berjama’ah.]]>
