Al-Shamela : Journal of Quranic and Hadith Studies
Al-Shamela : Journal of Quranic and Hadith Studies is a scientific journal published by CV Doki Course and Training. The papers to be published in Al-Shamela are research articles (quantitative or qualitative research approaches), literature studies or original ideas that are considered to contribute to scientific studies of Quranic and Hadith Studies. It is published two times a year, in April and October. There are two version of publication; print out (p) with ISSN: 2988-439X and electronic (e) with ISSN Online: 2987-260X
Articles
36 Documents
<![CDATA[ETIKA PERCERAIAN DALAM QS. AL-THALAQ DAN IMPLIKASINYA SECARA TEOLOGIS SERTA SOSIOLOGIS ]]>
<![CDATA[Isti Parida]]>;
<![CDATA[Lukman Nul Hakim]]>;
<![CDATA[Almunadi]]>
<![CDATA[ Al-Shamela : Journal of Quranic and Hadith Studies Vol. 1 No. 2 (2023): Al-Shamela : Journal of Quranic and Hadith Studies ]]>
Publisher : <![CDATA[CV DOKI COURSE AND TRAINING ]]>
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DOI: 10.61994/alshamela.v1i2.179
<![CDATA[This article aims to discuss the ethics of divorce in QS. al-Thalaq which have theological and sociological implications. By using the type of research library research and thematic interpretation method (maudhu'i) by taking one letter, namely QS. al-Thalaq, this article concludes that the ethics of divorce in QS. There are 4 al-Thalaq, namely: (1) the husband drops divorce when the wife is pure from menstruation and has not been interfered with; (2) Allah forbids the believers to take the divorced wife out of the house before her iddah runs out; (3) The iddah of a woman who is not old enough (not yet an adult) is that she has never had menstruation; and (4) the iddah of an elderly woman, namely three months, while for a woman who is pregnant and her husband has died, her iddah is until she gives birth to the baby she is carrying. The theological implications of QS. al-Thalaq includes: confidence in Allah's help and confidence in His sustenance. While the sociological implications include: divorce can solve household life problems, does not break friendships and is included in the destiny of a mate.]]>
<![CDATA[TELAAH HADIS KEPEMIMPINAN QURAISY MELALUI PENDEKATAN SOSIO-HISTORIS ]]>
<![CDATA[Wildan Fatoni Yusuf]]>;
<![CDATA[Hilmi Husaini Zuhri]]>
<![CDATA[ Al-Shamela : Journal of Quranic and Hadith Studies Vol. 1 No. 2 (2023): Al-Shamela : Journal of Quranic and Hadith Studies ]]>
Publisher : <![CDATA[CV DOKI COURSE AND TRAINING ]]>
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DOI: 10.61994/alshamela.v1i2.182
<![CDATA[Al-Mawardi listed the Quraish nasab as the seventh condition for the Ahl Imamah, which received many corrections from hadith scholars. The main reason is that the meaning of hadith is no longer relevant when it collides with current sociological realities. However, Al-Mawardi's argument is quite strong, because the majority of fuqaha simultaneously require that the highest leadership of the country must be of the Quraysh line. Therefore, this research answers this problem by examining the universal meaning in the Hadith and then contextualizing it. This research is included in library research whose methodological steps focus on interpretation using the asbabul wurud 'am approach (the cause of the decline of hadith at a macro level). The results of this research show that the hadith of the Quraish leadership which reads "al-Aimmatu min Quraishin" has a strong position as proof and evidence for the requirement of Imamah from the descendants of the Quraish. According to the majority of ulama, the scope of this hadith only focuses on the context of the highest leader of an Islamic state, not the area of leadership whose political power is under the imamate of Zuma. Therefore, these hadiths tend to be technical and casuistic. However, the context of this hadith shows that the Quraysh had great power and influence. Leadership which has a strong influence in society is ultimately implemented in the leadership model in Indonesia.]]>
<![CDATA[The Relation of The Ministry of Religion's Interpretation of QS. Al-Ikhlas with The First Principle of Pancasila ]]>
<![CDATA[Salsabiela]]>;
<![CDATA[Lukman Nul Hakim]]>;
<![CDATA[Kamarudin]]>
<![CDATA[ Al-Shamela : Journal of Quranic and Hadith Studies Vol. 2 No. 1 (2024): Al-Shamela : Journal of Quranic and Hadith Studies ]]>
Publisher : <![CDATA[CV. Doki Course and Training ]]>
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DOI: 10.61994/alshamela.v2i1.379
<![CDATA[This article aims to explain the relationship between the interpretation of the Ministry of Religious Affairs and Pancasila, especially the first principle. This is motivated by the fact that the Ministry of Religious Affairs has provided signs for religious people to always maintain peace and harmony which includes three things, namely the relationship between followers of the same religion, different religions, and religious leaders with the government. This research uses a type of library research, descriptive analytical, which describes a problem by describing and analyzing the Ministry of Religion's tafsir book. Thus, this article concludes that the first principle in Pancasila, namely “Belief in One God”, contains a strong relationship with the meaning of QS. al-Ikhlash. With this relationship, one can understand the attributes of God that contain the teachings of monotheism so that the first principle of Pancasila can be said to be in accordance with Islam, because Islam upholds the omnipotence of God. The Ministry of Religious Affairs' interpretation of QS. Al-Ikhlas contains an affirmation of the purity of the Godhead and rejects all kinds of polytheism and explains that there is nothing like Him. This also applies to non-Islamic religions that recognize God as One, because the Ministry of Religious Affairs has given freedom to religious people to express their religious practices]]>
<![CDATA[Hair Dyeing Ingredients in The Sight of The Prophetic Hadith ]]>
<![CDATA[Wulandari Agustina]]>;
<![CDATA[Muhajirin]]>;
<![CDATA[Nadhiran, Hedhri]]>
<![CDATA[ Al-Shamela : Journal of Quranic and Hadith Studies Vol. 2 No. 1 (2024): Al-Shamela : Journal of Quranic and Hadith Studies ]]>
Publisher : <![CDATA[CV. Doki Course and Training ]]>
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DOI: 10.61994/alshamela.v2i1.380
<![CDATA[This article aims to discuss hair dye ingredients from the perspective of the Prophet's hadith. Hair color was chosen as the object of study because it has now become a trend and was exemplified by the Prophet. Additionally, hair color has become an important part of a person's style, pattern and everyday appearance, in addition to clothing design. It's not just the haircut that changes, there are also various types of materials used to vary the hair. By using descriptive-analytical qualitative methods, this article concludes that a search of the Prophet's hadiths relating to hair dyes shows that the Prophet used hair colors made from henna and katam. However, there is no prohibition against the use of other than henna dye and katam (manufactured hair dye), but their use should not be excessive and should not be used for a long period of time, because these ingredients contain dangerous ingredients that can cause different diseases- different. Thus, this article can be used as a guide for Muslims to color their hair according to their needs, referring to developments and demands of the times.]]>
<![CDATA[Eclipse and Wind Phenomenon in The Perspective of Hadith Aqidah ]]>
<![CDATA[Febriansyah]]>;
<![CDATA[Putri Dela Sari]]>;
<![CDATA[Muhammad Faried Al-Fithri]]>;
<![CDATA[Anisa Nabila Tuzzahidah]]>;
<![CDATA[Muhammad Tauhid]]>
<![CDATA[ Al-Shamela : Journal of Quranic and Hadith Studies Vol. 2 No. 1 (2024): Al-Shamela : Journal of Quranic and Hadith Studies ]]>
Publisher : <![CDATA[CV. Doki Course and Training ]]>
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DOI: 10.61994/alshamela.v2i1.384
<![CDATA[This paper examines how Hadiths about natural phenomena, especially eclipses and wind, can strengthen the aqidah of Muslims. The study of hadiths about eclipses and wind is reinforced by the interpretation of the Qur'an, the opinions of scholars, and some scientific opinions to prove its truth. This paper uses a qualitative method with the type of library research and data analysis techniques in the form of descriptive analytical. Thus, this paper concludes that the eclipse phenomenon in the hadith perspective is a sign of God's power that is not a myth and is not caused by someone's death. Meanwhile, the wind phenomenon contained in the hadith shows the power of God sent to His servants, regardless of whether the wind sent by God is a mercy or not. In this case, the appropriate attitude taught by the Prophet is to trust and pray for what Allah has determined. This conclusion indicates the existence of creedal values contained in the Hadith, namely the value of faith in the Last Day, the importance of prayer and supplication, the value of tawakal, and the value of ethics in speaking.]]>
<![CDATA[Rational Mindset In The Perspective Of Hadith and Its Implications For The Use Of Social Media ]]>
<![CDATA[Anggun Puspita Ningrum]]>;
<![CDATA[Aida Lestari]]>;
<![CDATA[Fariz Abdillah]]>
<![CDATA[ Al-Shamela : Journal of Quranic and Hadith Studies Vol. 2 No. 1 (2024): Al-Shamela : Journal of Quranic and Hadith Studies ]]>
Publisher : <![CDATA[CV. Doki Course and Training ]]>
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DOI: 10.61994/alshamela.v2i1.396
<![CDATA[This article focuses on discussing the rational mindset taught by the Prophet and its implications for the use of social media. The emphasis on the implications of the Prophet's hadith aims to ensure that in using social media, people are not separated from Islamic norms or teachings, especially in adopting news circulating on social media. In the process, this article uses a qualitative method based on literature data with content analysis. In addition, this article makes the Prophetic traditions that talk about rational thinking as the primary reference and takes some other references, such as verses of the Qur'an as a reference to strengthen the meaning of the hadith presented. Thus, this article concludes that the Prophet has encouraged his people to maximize their intelligence. Rational mindset becomes the main footing in navigating life based on the coffers of Islamic teachings. The implication of the rational mindset taught by the Prophet teaches Muslims that giving news or information must be in accordance with the truth or what it is. All information must be addressed critically by tabayyun, not slandering each other, being polite in communication, using good language, not blaspheming or defaming that can cause hatred.]]>
<![CDATA[The Relevance Of Hifdzun Nafs With The Law of Qishash: An Analysis Of Ibnu 'Ashur's Interpretation In Tafsir al-Tahrir Wa al-Tanwir ]]>
<![CDATA[Annisaa Tusakdia]]>;
<![CDATA[Lukman Nul Hakim]]>;
<![CDATA[Zulfikar, Eko]]>
<![CDATA[ Al-Shamela : Journal of Quranic and Hadith Studies Vol. 2 No. 1 (2024): Al-Shamela : Journal of Quranic and Hadith Studies ]]>
Publisher : <![CDATA[CV. Doki Course and Training ]]>
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DOI: 10.61994/alshamela.v2i1.402
<![CDATA[This article aims to determine the relevance of hifdzun nafs to the law of qishash from Ibn ‘Asyur’s perspective in the tafsir al-Tahrir wa al-Tanwir. Ibn ‘Asyur himself was famous as a mufasir who focused on Maqashid al-Syari’ah so that he also expressed the results of his thoughts about Maqashid in the form of interpretation. By using qualitative methods, pure literature research, this article concludes that according to Ibn ‘Asyur, qishash functions to protect human life, because with qishash people are afraid of committing murder. If a person knows that he will survive death, he will dare to commit murder in the hope that the punishment will be light. Therefore, the qishash law that was implemented has strong relevance to hifduzn nafs, namely avoiding bloodshed as in the case of the murders that occurred during the Jahiliyyah era, which resulted in the loss of many lives. The qishash law is one way to protect the soul (hifdzun nafs), by punishing people who commit murder and other criminal acts, with appropriate punishments for the benefit and survival of humans.]]>
<![CDATA[Understanding the Hadith on Killing Apostates and Its Relevance to Human Rights ]]>
<![CDATA[Ahmad Pani]]>;
<![CDATA[Uswatun Hasanah]]>;
<![CDATA[Hedhri Nadhiran]]>
<![CDATA[ Al-Shamela : Journal of Quranic and Hadith Studies Vol. 2 No. 2 (2024): Al-Shamela : Journal of Quranic and Hadith Studies ]]>
Publisher : <![CDATA[CV. Doki Course and Training ]]>
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DOI: 10.61994/alshamela.v2i2.411
<![CDATA[Freedom of religion is a right guaranteed by religion, state and international law in the context of human rights. In Islam, this principle is reflected in the Qur'an which emphasizes that there is no coercion in religion. The issue then becomes when the Hadith states that an apostate must be killed as narrated by Imam Bukhari, then are these two sources of law contradictory? In this context, it is important to investigate the original meaning of the Hadith and its significance in relation to the issue of human rights that has spread throughout the world. Therefore, this study aims to analyze the understanding of the Hadith on killing apostates and its relevance to human rights. By using qualitative methods and Fazlur Rahman's hermeneutic theory approach known as double movement, this research answers the formulation of the problem: What is the understanding of the Hadith, and how is the correlation between the understanding of the Hadith and freedom of religion in the concept of human rights today? The results and conclusions show that the Hadith of killing apostates is allowed on the condition that the apostate has been fulfilled as an enemy of Islam. In other words, an apostate can be killed when he attacks and fights Islam after embracing Islam and passing the deferred period with an absolute decision to apostatize. Thus, the punishment of being killed can be enforced in accordance with the legal records applicable to the area of the apostate where the implementation is the authority of the imam or local leader.]]>
<![CDATA[Emulating Prophet Muhammad's Hairstyle As a Form Of Ittiba’ Sunnah By Muslim Youths ]]>
<![CDATA[Wafa Satria Kamil]]>;
<![CDATA[Faradelia Mahmudita]]>;
<![CDATA[Rikana Nur Lailatul Ramadhani]]>;
<![CDATA[Ahmad Saddad]]>
<![CDATA[ Al-Shamela : Journal of Quranic and Hadith Studies Vol. 2 No. 1 (2024): Al-Shamela : Journal of Quranic and Hadith Studies ]]>
Publisher : <![CDATA[CV. Doki Course and Training ]]>
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DOI: 10.61994/alshamela.v2i1.412
<![CDATA[Appearance is an important thing to be considered by every group. For a man, having a neat hairstyle can give added value to the man. But who would have thought that in Islam there are several hairstyles that are recommended and disgraced in accordance with the teachings of the Prophet SAW. The purpose of this study is to discuss the nature of hair and the way the Prophet combs his hair, as well as the opinion of the Ulama regarding ittaba'. This research uses a type of qualitative research using the library research method or library study analysis. The literature study method is a method of collecting some data obtained from trusted sources or literature, both in the form of hadith master books, journals and websites. The results of this study indicate that the length of the Prophet's hair ranged from reaching both sides of the ear and both shoulders when he did not shave it. The Prophet was not fixated on one state of hair although the most serious state was to leave it short and neat. The Prophet preferred the hairstyle of the Jews and Christians which was left loose. In addition, the Prophet also imitated the hairstyle like the tradition of the polytheists which was split in the middle. This study found that the different lengths of the Prophet's hair mentioned in the hadith are very important to make his hair neat. Therefore, if one wants to follow the Prophet's hair Sunnah, they can shave, comb, or tie their long hair.]]>
<![CDATA[Translation of the Qur'an Bebaso Plembang (Study of its Cultural Function and Preservation) ]]>
<![CDATA[Trawina Trawina]]>;
<![CDATA[Halimatussa'diyah, Halimatussa'diyah]]>;
<![CDATA[Sulaiman M. Nur]]>
<![CDATA[ Al-Shamela : Journal of Quranic and Hadith Studies Vol. 2 No. 2 (2024): Al-Shamela : Journal of Quranic and Hadith Studies ]]>
Publisher : <![CDATA[CV. Doki Course and Training ]]>
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DOI: 10.61994/alshamela.v2i2.454
<![CDATA[This article aims to find out the cultural functions and maintenance of the Baso Plembang Qur'an translation. By using qualitative methods and Edi Sedyawati's cultural theory approach in his work Indonesian in Culture, namely protection, development and utilization, the results and conclusions show that: first, the function of the presence of the Baso Plembang Qur'an translation is one of which can facilitate the local community to understand the contents of the Qur'an, so that it can be used as a guide to life and provide religious services for Muslims in Palembang city. Secondly, the translation of the Baso Plembang Qur'an is a physical form of culture that is evidence of the consistency of the process of maintaining cultural heritage, namely the culture owned by every region in Indonesia, even the world. Based on the theory of cultural preservation (sustainanble tourism) for the maintenance of the Baso Plembang al-Qur'an translation, the protection of the Baso Plembang al-Qur'an translation is not a form of preserving the Qur'an, but rather an effort to translate it as a form of realization of the protection of the Palembang city language culture. Its development is carried out by printing it and disseminating it free of charge to various communities. Meanwhile, utilization is a form of community concern by holding courses or publishing books that talk about Baso Plembang and the translation of the Qur'an Baso Plembang, supported by the role of UIN Raden Fatah Palembang which carries Malay civilization as its distinction.]]>
