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Journal articles on the topic 'Sunnah'
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1
Dozan, Wely Dozan, and Rohimi Rohimi. "KONSEP SUNAH DAN HADITS." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 16, no. 1 (July 2, 2020): 93–110. http://dx.doi.org/10.24239/rsy.v16i1.506.
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Studies of the Sunnah and Hadith to date have never ceased to be discussed even in criticism. Historically the Sunnah and hadith originated from the original Prophet Muhammad. However, this is not the same in an Orientalist perspective where the concept of sunnah and hadith is actually positioned as the work of Arabic Ulama which is usually developed by generations of friends and tabi'in. The questions that lie behind Fazlur Rahman give their approval through various originalist debates which Rahman considers to have understood the true concept of the Sunna and Hadith. The results of Fazlur Rahman thoughts show that, basically the Sunna and hadith remain from the Prophet Muhammad. Thus, this paper is here to provide concepts related to fazlur Rahman how the concepts and their validity of Islamic modernity of hadits.
Kajian terhadap Sunnah dan Hadits sampai saat ini tidak pernah berhenti untuk diperbincangkan bahkan sampai di kritik mulai dari keserjanaan barat yakni kalangan orientalis yang tidak begitu percaya terhadap keotentikan sebuah hadits. Secara historis sunah dan hadis asli bersumber dari Nabi Muhammad Saw. Namun, hal ini tidak senada dalam perspektif orientalis yang dimana konsep sunah dan hadis sebenarnya diposisikan sebagai hasil karya-karya ulama Arab yang biasanya dikemabangkan oleh generasi sahabat dan tabi’in. Berangkat dari asumsi-asumsi ini yang melatar belakangi fazlurrahman memberikan kontribusi melalui berbagai pergejolakan diantara beberapa pemikiran orentalis yang dimana rahman menganggapnya telah salah memahami konsep sunah dan hadis yang sebenarnya. Hasil dari pemikiran Fazlurrahman menunjukkan bahwa, pada dasarnya sunah dan hadis tetap berasal dari Nabi Muhammad Saw yang bersifat otentik dalam hukum Islam. Dengan demikian, tulisan ini hadir untuk memberikan konsep yang baru terkait pemikiran fazlurrahman melaui konsep modernitas Islam terhadap hadits.
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Anshori, Muhammad. "SUNNAH-SUNNAH FITHRAH." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 15, no. 1 (January 13, 2014): 181. http://dx.doi.org/10.14421/qh.2014.15109.
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This article discusses about the five of sunna of fithrah namely khitan (to circumcise), to shave the hair of penis (istih}dād), shave the hair of armpit (natf al-ibt}), cutting the nails (taqlīm al-az}āfīr) and cutting the moustache (qas} al-syārib) in six hadith books (al-kutub al-sittah). These five of sunna of fithrah did by Muslim society although they did’nt know the evidence or hadith. This article also explained about the chain of transmitter (sanad/isnad) and content of the hadith (matn) so we know who and where the hadith of sunna of fithrah. Besides that, this article tried to explains briefly about thats depend on the modern sciences. The modern research of sciences found that if we always do this five sunna of fithrah we will free from the disease, especially cancer, etc.
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Anshori, Muhammad. "SUNNAH-SUNNAH FITHRAH." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 15, no. 1 (January 13, 2014): 181. http://dx.doi.org/10.14421/qh.2014.1501-09.
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This article discusses about the five of sunna of fithrah namely khitan (to circumcise), to shave the hair of penis (istih}dād), shave the hair of armpit (natf al-ibt}), cutting the nails (taqlīm al-az}āfīr) and cutting the moustache (qas} al-syārib) in six hadith books (al-kutub al-sittah). These five of sunna of fithrah did by Muslim society although they did’nt know the evidence or hadith. This article also explained about the chain of transmitter (sanad/isnad) and content of the hadith (matn) so we know who and where the hadith of sunna of fithrah. Besides that, this article tried to explains briefly about thats depend on the modern sciences. The modern research of sciences found that if we always do this five sunna of fithrah we will free from the disease, especially cancer, etc.
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Sahid HM, Sahid HM. "Sejarah Evolusi Sunnah." Al-Tahrir: Jurnal Pemikiran Islam 11, no. 1 (May 1, 2011): 173. http://dx.doi.org/10.21154/al-tahrir.v11i1.31.
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This study tries to analyze Fazlur Rahman’s thought on the historical evolution of the sunnah as his response to some orientalists when he was in the West and to muslem scholars who had blamed him when he was in Pakistan. In fact, the study of Prophetic Sunnah applied by orientalists came up with conclution that the `sunnah is not original from the Prophet period. It is so since muslim scholars in Indo-Pakistan contradiction and are not in line with Rahman’s views of sunnah. In critizing the orientalists’s views of Prophetic Sunnah, Rahman tried to elaborate the historical contect of sunnah. According to him, the false views of orientalists were naturally caused by their overlapping perception of sunnah as the living practice and the concept of normative. For muslim scholars, Rahman realized the numerous thoughts among them. Rahman pointed out that evolution of sunnah was historically valid and originally sourced from Muhammad. It is the source of Islamic law. Rahman also said that sunnah is a living tradition of prophet’s Muhammad and a general umbrella concept.
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Mahmudah, Nur. "Posisi Sunnah dalam Pembacaan Al-Qur’an Kontemporer Nasr Hamid Abu Zayd." Riwayah : Jurnal Studi Hadis 3, no. 1 (July 5, 2018): 35. http://dx.doi.org/10.21043/riwayah.v3i1.3436.
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<p>Artikel ini bertujuan untuk mendeskripsikan posisi sunnah dalam penafsiran seorang pemikir kontemporer kelahiran Mesir, Nasr Hamid Abû Zayd. Penafsiran kontemporer yang bernalar reformatif seringkali dipandang hanya memberikan tempat yang sempit untuk sunnah. Dengan demikian menjadi penting untuk melihat bagaimana penggunaan sunnah dalam penafsiran kontemporer. Melalui analisa interpretatif, artikel ini menyimpulkan Abû Zayd mengajukan reposisi sunnah dalam hubungannya dengan al-Qur’an. Posisi sunnah harus didudukkan kembali sebagai komplementer dan sumber ajaran yang harus sejalan dengan al-Qur’an. Obyektivitas pemaknaan sunnah yang mempertimbangkan berbagai konteks dengan melakukan demitologisasi pemaknaan sunnah juga dikenalkan oleh Abû Zayd untuk mempertahankan fleksibilitas sunnah dalam masa kontemporer. Dengan demikian, sunnah tetap digunakan dalam penafsiran kontemporer dengan optik yang berbeda.</p><p>This article aims to describe the position of sunnah in the interpretation of an Egyptian contemporary thinker, Nas}r H{amid Abû Zayd. Contemporary interpretations of reformative reasoning are often seen as providing only a narrow place for the sunnah. It thus becomes important to see how the use of sunnah in contemporary interpretation. Through interpretive analysis, this article concludes Abû Zayd proposing a reposition of the sunnah in relation to the Qur’an. The position of the sunnah should be re-seated as complementary and the source of the teaching that must be in line with the Qur’an. The objectivity of the Sunnah which considers various contexts by demythologizing the meaning of Sunnah was also introduced by Abû Zayd to maintain the flexibility of sunna in contemporary times. Thus, the sunnah remains used in contemporary interpretations with different optics</p>
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Arafat, Ahmad Tajuddin. "السنة النبوية والقراءة النصية عند ابن حزم الأندلسي." Teosofia 6, no. 1 (June 17, 2017): 55. http://dx.doi.org/10.21580/tos.v6i1.1703.
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<p>The Qur'an and the Sahih Hadith interwave each other. Both correspond and there is no contradiction between the two for both are part of God's revelation toward Prophet Muhammad. Therefore, they are referred as sacred texts to seek guidance from. According to Ibn Hazm (d.456 AH), the sacred text must be understood textually. He treated the text as it is in the Qur'an and Sunna denoting the law of something. It is unacceptable for him to use <em>maja</em>z (metaphorical interpretation) except a famous <em>majaz</em> evidenced by other texts, <em>ijma</em>', sensory elements, or the language by which the text is derived. Because of this textual tendency, the Sunna / Hadith that has the power of <em>hujjah</em> (a valid argument) is only in the form of his <em>sunnah qauliyyah </em>(stated sunnah). Meanwhile, his <em>sunnah fi'liyyah</em> (performed sunnah) can not be used as <em>hujjah</em> unless it correlates with the command written in the Qur'an and Sunnah (qauliyah). The <em>sunnah taqririyyah</em> (confirmed sunnah), according to Ibn Hazm, is only addressed to <em>mubah </em>(lawful) category and has no binding legal provisions.</p>
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Abdalla Ahmed Alkhalifa Abdalla, Abdalla Ahmed Alkhalifa Abdalla. "A statistical study to find out to what extent the guidance of the Prophet Mohammed were applied in marital life: Case Study “River Nile State- Republic of Sudan": دراسة إحصائية لمعرفة مدى تطبيق هدي النبي- ﷺ- وزوجاته في الحياة الزوجية: دراسة حالة "ولاية نهر النيل- جمهورية السودان"." مجلة العلوم الإنسانية و الإجتماعية 6, no. 3 (March 26, 2022): 1–11. http://dx.doi.org/10.26389/ajsrp.d261021.
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The research problem is represented in the frequent divorce in recent times due to that husband from are away from Appling Sunna in marital life. The research aims to find out to what extent husbands apply Sunna، a sample of 207 and 207 wives taken from the Nile River State in Sunna. The importance of this study is that it reveals the percentage of application of the Sunna in marital life، which guides the preachers to determine their priorities. In addition، it is striking that statistics can play a great role in the field of advocacy. After analyzing the data، the research concluded that the rate of application among women is higher than that of men، and also found that the application of Sunna related to emotion is weak. The research concluded that Women apply more than men to the Prophet’s guidance in the marital relationship، and official dealing away from emotion، which is governed by customs، is prevalent in the marital relationship، and there is weakness in the application of the Sunnah related to emotion in general and the percentage of application of the Sunnah related to emotion is higher at young ages، while the Sunnah related to official matters are higher at older ages The level of application of the Prophet’s guidance in the marital relationship is higher among the urbanites than the rural ones، and among the educated from the illiterate، and among the couples who are not related to those who are related to them، and there is a wrong understanding among men about the guardianship of the man over the woman، which made them ignore many traditions. The research recommended the necessity of awareness of the guidance of the Prophet، may God bless him and grant him peace، in married life، as many spouses are ignorant that many of the things that they do or do not do are originally Sunnah. And focus on the countryside more than the urban as well as focusing on Calling for customs and traditions that contradict the Prophet’s Sunnah and trying to change society’s concept of it. It also recommended the application of this study to other regions with application to other Sunnah so that the roadmap of the call to preachers in order of priorities becomes clear، as well as conducting a similar study in which the questioner addresses the reason for not applying some of the Sunnah in his married life.
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Bay, Kaizal. "KRITERIA SUNNAH TASYRI’IYAH YANG MESTI DIIKUTI." Jurnal Ushuluddin 23, no. 1 (January 14, 2017): 71. http://dx.doi.org/10.24014/jush.v23i1.1079.
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Ulama sepakat bahwa Sunnah dengan sanad yang shahih memfaedahkan qath’i dan kebenarannya adalah hujjah (dalil) bagi kaum muslimin. Maka ia dipandang sebagai sumber tasyri’, dan sebagaimana halnya al-Qur’an wajib diikuti. Satu hal yang harus diyakini, pada umumnya Sunnah Rasul, baik yang berbentuk ucapan, perbuatan, dan ketetapannya mempunyai implikasi hukum yang mesti diikuti (Sunnah Tasyri’iyyah), dengan kriteria di antaranya seperti perbuatan Nabi Saw. dalam bentuk penyampaian risalah dan penjelasannya terhadap al-Qur’an tentang berbagai masalah yang masih bersifat umum dan mutlak. Beliau menjelaskan bentuk dan tata cara shalat, haji, dan lainya dalam kapasitasnya sebagai Rasul. Banyak ayat al-Qur’an yang memerintahkan untuk mengikuti Sunnah nabi Saw. itu dalam kehidupan. Adapun sebagian ulama menyepakati, ada sekian banyak Sunah yang tidak berimplikasi hukum yang tidak mesti diikuti (ghairu tasyri’iyyah), terutama yang berkaitan dengan beberapa persoalan keduniaan yang timbul dari hajat insani dalam kehidupan keseharian Nabi, seperti cara berpakaian, urusan pertanian dan lainnya, dan hukum mengikutinya hanya sebatas sunnah atau mubah. Istilah Sunnah ghairu tasyri’iyah masih diperdebatan (ada yang pro dan ada yang kontra) dan tidak dikenal pada masa salaf al-salih. Munculnya istilah Sunnah ghairu tasyri’iyah pada akhir abad 14 H, di antara pencetus Syekh Muhammad Syaltut
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Syeed, Sayyid M. "EDITORIAL." American Journal of Islam and Society 10, no. 4 (January 1, 1993): v—vii. http://dx.doi.org/10.35632/ajis.v10i4.2469.
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With this fourth issue of 1993, we have completed ten years of publishingthe American Journal of Islamic Social Sciences (MISS). Westarted our journey in 1984 with two issues published during the yearunder the title of American Journal of Islamic Studies. The next year itwas transformed into the American Journal of Islamic Social Sciences(AJISS). The first decade has been quite a pioneering experience, and bynow we have been able to identify a growing pool of thinkers, writers,and social scientists who are participating in our endeavor to promote ascholarly forum on Islam.In this issue, Rosalind W. Gwynne's paper is part of a continuing discussionon sunnah. She demonstrates that, in Islamic texts, sunnah doesnot refer only to the Sunnah of the Prophet, of the local community, orof the Companions and the early community; it can refer to the "SunnatAll&" (the practice of God). She reviews the occurrence of the wordsunnah in the Qur'an and, by analyzing some tafair and early documents,shows that it also refers to the universal and unchanghg rules thatAllah has established and set into motion. She quotes Wensinck's Concordanceof Hadith, in which sunnah has been used in the context of"Sunnat Alliih alongside with "Sunnat a1 Nabi" and sunnah in othersenses. Social scientists must concentrate on the "Sunnat AllW in orderto understand the universal laws of Allah that govern social phenomena.Louay Safi provides a methodological approach that recognizes revelationas a primary source of knowledge and seeks to use both text andaction analysis techniques as necessary theory-building tools. He arguesthat scientific activity presupposes metaphysical knowledge and that, furthermore,it is even impossible without transcendental ptesuppositions. Healso contends that revelation's truth is rooted in empirical reality and thatthe quality of evidence supporting revealed truth is of no less caliber thanthat justifying empirical truth.Ebtihaj Al-A'ali presented her paper on "Assumptions Concerning theSocial Sciences: A Comparative Perspective" at a recent Toronto, Canada,confemce dealing with cross-cultural knowledge. She summarizes briefly ...
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Andi, Azhari, Luqman Hakim, and Mutawakkil Hibatullah. "REINTERPRETASI SUNNAH (Studi Pemikiran Muhammad Syahrur terhadap Sunnah)." Jurnal Living Hadis 1, no. 1 (December 6, 2016): 79. http://dx.doi.org/10.14421/living-hadis.2016.0101-04.
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Discussion on Sunnah were never ended, like an never drying sea. It has been discussed since the Prophet era up to date, both by moslem scholars as well non-moslem (outsiders). One of the evidences is the emergence of Muslim scholars with their comprehensive and enlightening works such as Muhammad Shahrur. One controversial contemporary Muslim scholars, Shahrur encourage muslims in sueding and opposing concept against sunnah which has been agreed by the majority of ‘Ulama. In order to unfold his arguable idea, this article will discuss Shahrur’s thought on sunnah using descriptive-analytic method.
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Andi, Azhari, Luqman Hakim, and Mutawakkil Hibatullah. "REINTERPRETASI SUNNAH (Studi Pemikiran Muhammad Syahrur terhadap Sunnah)." Jurnal Living Hadis 1, no. 1 (December 6, 2016): 79. http://dx.doi.org/10.14421/livinghadis.2016.1069.
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Discussion on Sunnah were never ended, like an never drying sea. It has been discussed since the Prophet era up to date, both by moslem scholars as well non-moslem (outsiders). One of the evidences is the emergence of Muslim scholars with their comprehensive and enlightening works such as Muhammad Shahrur. One controversial contemporary Muslim scholars, Shahrur encourage muslims in sueding and opposing concept against sunnah which has been agreed by the majority of ‘Ulama. In order to unfold his arguable idea, this article will discuss Shahrur’s thought on sunnah using descriptive-analytic method.
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Rumtianing U.H., Irma. "Ajaran Minardi Mursyid dan Korelasinya dengan Aliran Sesat di Indonesia." SHAHIH : Journal of Islamicate Multidisciplinary 1, no. 1 (June 28, 2016): 41. http://dx.doi.org/10.22515/shahih.v1i1.55.
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AbstractAlong with the surge of religious studies, we apparently have to be selective in attending it, because nowadays many people who attending the Islamic study feel worry about what is delivered by the religious teacher, which is considered as ingkar sunnah, that is, abandoning the prophets hadits, in the explanation of his speech. Similar to what Minardi Mursyid from Surakarta did about his lesson on hadits which has ruined up and spoiled the principles of Islamic aqidah. The investigation of the Fatwa Team of Indonesian Ulema Council (MUI) of Surakarta on Minardi Mursyids lesson and the LPPA Tauhid activities found out that Minardi Mursyids lesson is similar to the ingkar sunnah sect which has been declared as deviant by MUI and their activities are prohibited by the government.Keywords: inkar as-sunnah, deviant sect, Minardi Mursyids lessonAbstrakSeiring dengan maraknya gelaran kajian-kajian agama, kiranya kita tetap harus selektif dalam mengikutinya, karena kini tidak sedikit para jamaah yang hadir dalam sebuah kajian tersebut sudah mulai merasa resah dengan apa yang disampaikan oleh beberapa narasumber yang disinyalir Inkar Sunnah/ menafikan hadits Rasulullah Saw. dalam paparan kajiannya. Seperti yang dilakukan oleh Minardi Mursyid dari Surakarta mengenai ajaranya tentang hadits yang telah merusak sendi-sendi aqidah Islam dan menodainya. Kajian tim fatwa MUI Surakarta terhadap ajaran Minardi Mursyid dan kegiatan LPPA Tauhid menyimpulkan, bahwa ajaran Minardi Mursyid serupa dengan aliran ingkar sunah yang telah difatwakan sesat oleh MUI dan dilarang kegiatannya oleh pemerintah.Kata Kunci: Inkar as-sunnah, aliran sesat, Ajaran Minardi Mursyid
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Ilyas, Musyfikah. "Ghibah Perspektif Sunnah." Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam 5, no. 1 (July 3, 2018): 141. http://dx.doi.org/10.24252/al-qadau.v5i1.5677.
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Penelitian ini membahas tentang ghibah perspektif sunnah. Ghibah merupakan membicarakan aib orang lain dan orang tersebut tidak senang. Larangan melakukan gi}bah tegas disebutkan dalam al-Quran dan hadis.Dampak yang ditimbulkan gi}bah dapat di rasakan secara langsung, diantaranya perselisihan, permusuhan, dendam dikalangan masyarakat dan lain sebagainyaPeneltian ini menggunakan metode maudhuiy, tahliliy, ijmaliy, dan muqarin. Sedangkan pendekatan yang digunakan historis dan teologis normatif. Dan teknik analisis yang digunakan teknik interpretasi tekstual dan kontekstual.Hadis-hadis yang terkait dengan ghibah dapat dijadikan hujjah karena dari segi sanad dan matan tidak mengalami kecacatan. Ghibah dapat dicegah dengan selalu mengingat Allah swt. dan senantiasa bersyukur
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Alomar, Ahmad. "Credibility of Sunnah." European Journal of Law Reform 18, no. 4 (December 2016): 341–95. http://dx.doi.org/10.5553/ejlr/138723702016018004001.
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Gwynne, Rosalind W. "The Neglected Sunnah." American Journal of Islam and Society 10, no. 4 (January 1, 1993): 455–63. http://dx.doi.org/10.35632/ajis.v10i4.2471.
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The present article is a contribution to the continuing discussion ofsunnah. I hope to show the scholar who deals with texts referring tosunnah that he or she is not, when interpreting a text containing the word,confined to a choice between the sunnah of the Prophet, local sunnah,and the sunnah of the Companions and the early community. It is quitepossible that the sunnah referred to is the sunnah mentioned in theQur'an, namely, the sunnah of God.We must remember certain characteristics of Sunnah. a) it is setintentionally by one having the authority to do so-the imam; b) it ismeant to be imitated and not changed, and c) the imam who sets thesunnah shares responsibility for the deeds of thcse who imitate him.What seems to be missing from most discussions of sunnah is the factthat it is a Qur'anic notion as well. Joseph Schacht, for example, quotesno Qur'anic occurrences, not even in his 1963 article that asserts that thesunnah of the Prophet was precisely to follow the Qur'an. Bravmann'scitation of Q 8:38 at the end of his discussion of the phrase madat sunnatal awwalin is the only Qur7anic instance of the word that he cites in hisown voice; the othem are in quotations from al Shafi'i, Ibn Hisham, andal Baydawi. Apparently neither Mustafa al Siba'i nor Muhammad alKhatib’ refer to the sunnah of God.The sunnah that God sets for Himself is certainly authoritative, unchanging,and meant to be imitated. But it is more important to note thatGod’s sunnah is also what God Himself does, what He has prescribed forHimself. Human beings know that God will inevitably do a certain thingbecause He has always done the same thing in the past. These are universaland unchanging rules and, as such, can form the basis for logicalarguments. The branch of modem legal logic called rule-based reasoningholds that such reasoning is prior to all other forms, since no communicationusing the word in the concrete and not the metaphoricalsense can even take place until the interlocutors agree on certain rules,such as the rules of language ...
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Jordan Office, AJISS. "The Seminar on "The Sunnah and its Methodology for Structuring Knowledge and Civilization"." American Journal of Islam and Society 6, no. 1 (September 1, 1989): 191–95. http://dx.doi.org/10.35632/ajis.v6i1.2711.
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The Seminar on "The Sunnah and its Methodology for StructuringKnowledge and Civilization" was held as the Seventh General Assembly ofthe Jordanian Royal Academy for Islamic Civilizational Research (The AalAl-Bayt Foundation), and in coopertion with the IIIT of Washington, D.C.One hundred and twenty six Muslim scholars took part in the Seminar.The Discussions:The Seminar revolved around three axes. The first included an overviewof previous Sunnah conferences and seminars. The second encompassed currentefforts in compiling and serving the Sunn.ah in the spheres of publication,exacting research, explanation, epitomization; and in whatever pertains tocompilation, indexing, and the utilization of computers in classification. Thethird axis. which included the presentation of nine papers with twocommentaries on each, dealt with the main topic of the Seminar, namely,the explication of the Sunnah. the methodology of utilizing it in argumentation,and the precepts and methods involved therein; the means of comprehendingit and dealing with it in the past and present; and the refutation of the allegationsmade against it. The presentations and commentaries spoke of the Sunnahas a source of knowledge, Islamic legislation, and education-emphaS'izingits role in international law and its function in erecting the Ummah'scultural/inteUectual edifice, and civilization.In addition, three reports on the use of computers in the service of theSunnah were presented at the Seminar. The participants were also informedof the efforts of a number of foundations actively serving the Sunnah in differentparts of the world.There were widespread discussions in the Seminar emphasizing theimportance of the noble Sunnah, since it is the Qur'an and the Sunnah whichconstitute the two main sources of Shari'ah. Together, both sources shouldbe adopted as the cornerstone in building contemporary Islamic life, andas a foundation for the Islamization of the Hwnanities and the Social Sciencesthat would depend on two sources of knowledge: revelation and reason ...
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Aulia, Rohmatul Maulidiana. "PEMAHAMAN PRINSIP GERAKAN MUSLIM MODERN AL-RUJŪ‘ ILA AL-QUR’ĀN WA AL-SUNNAH." Ushuluna: Jurnal Ilmu Ushuluddin 1, no. 1 (May 5, 2020): 35–46. http://dx.doi.org/10.15408/ushuluna.v1i1.15344.
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The main problem discussed in this paper is Islamic Renewal by the Modern Muslim movement. This movement is a response to the reality of Muslims who contradict the understanding of ijtihad Modern Muslims. Under the pretext of enforcing the authority of the Qur'an and sunna consequently so that Muslims can practice and re-live the pure teachings of Islam and revive the spirit of ijtihad and leave the habit of taklid. This paper discusses the understanding of al-Rujū 'ila al-Qur'an wa al-Sunnah, especially by modernists. This paper will describe analytically and critically explore the modernist view of the principle of al-Rujū 'ila al-Qur'an wa al-Sunnah.
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Mahmoud, Ramy. "THE DEFINITION OF THE SUNNAH ACCORDING TO ISMAILISM: A CRITICAL READING." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 22, no. 1 (January 30, 2021): 185. http://dx.doi.org/10.14421/qh.2021.2201-09.
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This research discusses the understanding of the sunnah according to Ismailism. The understanding of the Sunnah has been dominated by the definition of sunnah according to Sunni, the characteristic of Sunni in understanding the concept of sunnah by using Sunnah as a source of Islamic law and also giving more attention to the ahl bayt and also to the Sahaba. This notion is different from Shi’ah’s thought that only believes in ahl bayt, regardless of Sahaba. The difference between the two groups in seeing the degree of Sahaba makes the deferent of sunnah among them. By researching some of the of Ismailism’s thought in the definition of sunnah, this study is expected to contribute ideas related to Ismailism's method in understanding the sunnah, and in judging the authenticity of sunnah, and to analyze the consistency of application to the sunnah according to Ismailism. This research shows that Ismailism followed esoteric approach to understand the concept of sunnah. This approach causes the sunnah position is not prioritized in the scientific structure of Ismailism. The reason for the small concern in Ismailism’s thought towards the Sunnah is basically started from their understanding about the verses of the Holy Qur'an, and their esoteric interpretation corresponds to the pillars of Ismailism. Keywords: Ismailism, Sunnah, Sunni, Shi’a, Critical Reading
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Rizal, Fahmi Ali Syaifuddin. "Criticism Towards Shaḥrūr's Concept of The Prophet's Sunnah." ISLAMICA: Jurnal Studi Keislaman 15, no. 2 (March 1, 2021): 318–48. http://dx.doi.org/10.15642/islamica.2021.15.2.318-348.
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This article deals with the concept of Sunnah proposed by Muḥammad Shaḥrūr and offers a criticism towards his tendency to the denial of the Prophet’s Sunnah (inkār al-Sunnah). Shaḥrūr rejects the Ḥadīth and Sunnah as the second source of Islamic law, by reformulating and redefining the concept of Ḥadīth and Sunnah. Shaḥrūr distinguished between Ḥadīth and Sunnah. According to him, the Ḥadīth is the Qur’ān itself, and the Sunnah has been the practical application (ijtihād) of the Prophet to implement what was revealed to him. Shaḥrūr’s rejection and denial of Ḥadīth and Sunnah are based on the argument that all Ḥadīths were filled with the story of Isrā’īliyyāt. The tendency towards inkār al-Sunnah represented by Shaḥrūr is not a completely new idea, since this position was also conceived by several previous figures. However, despite the fact that Shaḥrūr’s inkār al-Sunnah as argued on the basis of a new approach to Ḥadīth studies, this article reveals that Shaḥrūr’s understanding of, and his tendency to deny, Ḥadīths or Sunnah reflect his opposition against orthodox views on the Prophet’s Sunnah.
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Hakim, Nurul, and Tantin Puspita Rini. "Sunnah Perspektif Muhammad Syahrur." Al-Adabiya: Jurnal Kebudayaan dan Keagamaan 15, no. 01 (June 5, 2020): 1–24. http://dx.doi.org/10.37680/adabiya.v15i01.264.
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The purpose of this writing is for tracing the nature of the Sunnah according to the Syah}ru>r. This study uses literature with a qualitative approach. The results of the study are the concept of sunnah according to Syah}ru>r: (1) to maintain the dynamism of hadith three basic concepts are needed, namely the condition of being, the process of being, and the condition of being. (2) All the words and deeds of the Prophet are not revelations. (3) In the compilation and modification of the hadith, politics becomes a factor of chaos. Reconstruction of the Sunnah of the Syah}ru>r: (1) The Sunnah is what was done by the Prophet in the seventh century and is the first model of how to interact with Islam at a certain time and space, not the only and not the last. (2) Sunnah is divided into two, namely sunnah risa>lah and sunnah nubuwwah. (3) The Prophet was not a maʻs}u>m in all things. The conclusion of this study is that the Prophet's sunnah is the Prophet's interaction with al-Tanzi>l al-H}aki>m, which in this case has the meaning that the content of the Prophet's sunnah is a derivative of the laws contained therein.
Keywords: prophet Muhammad, sunnah, sunnah nubuwwah, sunnah risa>lah
Abstrak
Tujuan penulisan ini untuk menelusuri hakikat sunnah menurut Syah}ru>r. Kajian ini menggunakan pustaka dengan pendekatan kualitatif. Hasil kajian adalah konsep sunnah menurut Syah}rur: (1) untuk menjaga kedinamisan hadis dibutuhkan tiga konsep dasar, yaitu kondisi berada, kondisi berproses, dan kondisi menjadi. (2) Segala perkataan dan perbuatan Nabi bukan merupakan wahyu. (3) Dalam penghimpunan dan pengkodifikasian hadis, politik menjadi faktor kekacauan. Rekonstruksi sunnah Syah}ru>r: (1) Sunnah ialah apa-apa yang—telah—diperbuat oleh Nabi di semenanjung Arab pada abad ketujuh masehi dan ia merupakan model pertama bagaimana berinteraksi dengan Islam pada penggal ruang dan waktu tertentu, bukan satu-satunya dan bukan yang terakhir. (2) Sunnah terbagi menjadi dua, yaitu sunnah risa>lah dan sunnah nubuwwah. Sunnah risa>lah terbagi menjadi dua; ketaatan yang tersambung (wajib ditaati) dan ketaatan yang terputus (tidak wajib ditaati). Sunnah nubuwwah tidak perlu ditaati. (3) Nabi bukan seorang yang maʻs}u>m dalam semua hal. Kesimpulan kajian ini adalah sunnah Nabi dalam pandangan Syah}ru>r merupakan interaksi Nabi terhadap al-Tanzi>l al-H}aki>m, yang dalam hal ini mempunyai makna bahwa kandungan sunnah Nabi merupakan turunan hukum-hukum yang terkandung di dalam al-Tanzi>l al-H}aki>m.
Kata kunci: Nabi Muhammad, sunnah, sunnah nubuwwah, sunnah risa>lah
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Sumbulah, Umi, Muhammad Zainuddin, and Dio Alif Bawazier. "Sunnah Ghairu Tasyri'iyyah Yusuf Al-Qardhawi's Perspective and Its Relevance in Building Religious Moderation." Jurnal Living Hadis 6, no. 2 (January 11, 2022): 197. http://dx.doi.org/10.14421/livinghadis.2021.2732.
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This article contains the moderate thoughts offered by Yusuf al-Qardhawi in understanding al-Sunnah. Sunnah is defined differently according to the scientific field emphasized. There is a definition of sunnah according to hadith experts, ushul fiqih experts and jurists. Sunnah in terms of content, there are sunnah qauliyyah, sunnah fi'liyah and taqririyah. The degree of sunnah is second only to the Qur'an. The division of the sunnah into tasyri'iyah and ghairu tasyri'iyah had its seeds in the classical period of the history of Islamic law. In the contemporary period the division of the sunnah into tasyri'iyah and ghairu tasyr'iyah got its perfect form. One of the scholars who developed the distribution of the sunnah is Yusuf al-Qardhawi. He emphasized a moderate understanding in understanding the sunnah. The trick is to divide the sunnah into sunnah tasyri'iyah and ghairu tasyri'iyah so as not to fall into an extreme understanding, as groups that claim sunnah in its various forms must be obeyed and groups that claim to separate worldly things from religions that are too extreme. This idea is an idea that is considered effective in balancing religious understanding so as not to become a group that is too extreme left or right. Especially in the midst of widespread intolerance, extremism and radicalism that is exposed to some contemporary Muslim society.
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Bullah, Habib Habib. "Pandangan Mustafa Mahmud Terhadap Hadis Syafa’at." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 1 (January 5, 2018): 49–59. http://dx.doi.org/10.31538/almada.v1i1.128.
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The renewal discourse about Islamic opinion is always interesting to discuss. Many Moslem scholars give critical opinion about the reaction of knowing and understanding about Islam especially about as-sunah as a law Islamic base. The reaction is there are many people receive and there are many people refuse the exsistent of as-sunnah as a law Islamic base. One of person who refuse as-sunnah as a law Islamic base is Mustafa Mahmud. The controversial opinion becomes serious discussion both in seminar and scientific written. According to Mustofa Mahmud, all hadits are doubt not only in the exsistent but also in syafa’at hadits. They are all false although they are written by Al-Bukhari. Syafa’at hadits is often connected with refusal hadits community (refusal as-sunnah) that is placed in Mesir. This research uses analysis descriptive method that contains critical analysis inside to Mustofa Mahmud’s facing in syafa’at hadits. This research produces a critical opinion and measurement to Mustafa Mahmud’s facing about syafaat hadits.
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Aditiya, Novela, and Sutrisno Sutrisno. "Penanaman Nilai-Nilai Akhlak Berbasis Kegiatan Sunnah Rasululllah Di Sekolah Dasar." Al-Madrasah: Jurnal Pendidikan Madrasah Ibtidaiyah 6, no. 2 (January 8, 2022): 74. http://dx.doi.org/10.35931/am.v6i2.780.
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<p style="text-align: justify;">Penelitian ini bertujuan untuk mengetahui penanaman nilai-nilai akhlak berbasis sunah rasulullah di SD IT Sahabat Qur’an. Penelitian ini mengunakan penelitian kulitatif dengan pendekatan deskriptif analitis, data penelitian didapatkan dari observasi, dan wawancara. Informan dalam penelitian ini terdiri dari 3 guru kelas dan guru pendamping. Hasil informasi dari informan melalui tahapan analisis reduksi data, penyajian dan penarikan kesimpulan. Penelitian ini menyimpulkan bahwa penanaman nilai-nilai akhlak berbasis kegiatan sunnah rasulullah melalui 5 kegiatan yaitu 1)penguatan akidah yang bersumber dari ajaran Allah SWT, 2)pembiasan shalat sunah dhuda, qobliyah, badiyah, dan shalat wajib zuhur dan ashar yang dilaksankan dengan berjamaah, 3)kegiatan tahsin dan tahfiz yang telah ditentukan kegiatannya sesuai jadwal, 4)pakaian yang sesuai dengan syariat islam dan pemisahan ruang kelas laki-laki dan perempuan, 5)akhlak dan abad islam yang dilakukan berdasarkan sunnah rasulullah.<strong></strong></p>
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Iswahyudi, Iswahyudi. "KRITIK SHAḤRUR TERHADAP KONSEP SUNNAH." MUTAWATIR 6, no. 2 (February 28, 2018): 314–40. http://dx.doi.org/10.15642/mutawatir.2016.6.2.314-340.
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Shaḥrûr methodology and legal implications have been widely written by researchers, but only some researchers elaborate Sunnah in depth analysis. In discussing Sunnah, Shaḥrûr mentioned the problems that have serious implications, such, whether all the words, actions and silence of Muhammad is the result of revelation or ijtihâd of Muhammad himself? Shaḥrûr assumed that Sunnah is actually the result of ijtihâd of Muhammad himself and it is not revelation. Therefore, definition that has been established on Sunnah (everything that comes from Muhammad either of the words, deeds and statutes) is not appropriate. Dissolving this definition for Shaḥrûr became possible because these definitions are not made by Muhammad himself, but by the next generations. According to him, Sunnah is derived from the word sanna which means the ease and flow smoothly. Thus, what is said, done and set by Muhammad is an example of how such limits practiced in space and time of Muhammad. He is not the last and not the only laws that must be done. Based on the definition that has been made, Shaḥrûr divided Sunnah into two categories, namely sunnah risâlah and sunnah nubûwah. Sunnah risâlah maintains on law, morals, and good manners, while sunnah nabûwah preserves objective sciences. Further, it implies that the adherence to sunnah risâlah is an obligation, adherence to sunnah nubûwah is non-compulsory.
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Fauziyah, Nur Laily. "Pola Pembelajaran Sunnah Nabi di TK Islam dan SD Islam Terpadu." Almarhalah | Jurnal Pendidikan Islam 1, no. 1 (May 7, 2017): 29–48. http://dx.doi.org/10.38153/alm.v1i1.3.
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Today we witness that students are still activated by their cognitive abilities, namely memorizing at a glance, classes are too dense with general material content, very poor motivation, equipped with religious knowledge but only limited to the delivery without practice or practice accompanied by deep appreciation. Outside the classroom, promiscuity is everywhere, games through gadgets are familiar to young children, as well as a lack of control and supervision and attention from parents, so that all of them make children behave badly, commit crime, spree and so on. The purpose of this study was to determine the learning patterns of the sunnah of the prophet at the level of kindergarten and elementary school education, and to know the sunnah-sunnah of the prophet taught in Islamic kindergarten and integrated Islamic elementary school. From the results of this research study, there are obtained good and effective learning patterns and some of the sunnah of the Prophet relating to good social ethics and can be applied by educators, especially both parents who want to crave their children to be proud or qurrota a'yun for all families, be a beloved people of the Prophet Muhammad. One of the characteristics of people who love the Prophet is fond of memorizing, spreading and practicing his sunnahs. With all that stock, he will get happiness in the world and the hereafter and get the Prophet's intercession to be able to get together in heaven.
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Zaeni, Ahmad. "KONSEP SUNNAH MENURUT SA’DUDDIN AL-USMANI AKAR SEJARAH DAN DINAMIKANYA." Risâlah, Jurnal Pendidikan dan Studi Islam 6, no. 1 (October 15, 2019): 105–24. http://dx.doi.org/10.31943/jurnal_risalah.v6i1.112.
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Tulisan ini menyajikan konsep sunnah menurut Sa’duddin al-‘Us\ma>ni> ditinjau dari akar sejarah dan dinamikanya. Jenis penelitian ini bersifat kualitatif karena yang dikaji adalah pustaka tanpa bersandar pada data numerikal. Metode analisis data yang digunakan adalah content analysis dan menggunakan pendekatan historis. Untuk menganalisis akar sejarah pemikiran Sa’duddin, penulis menggunakan teori epistemologi konsep sunnah menurut Al-Qarad}a>wi. Menurutnya, Ibn Qutaibah adalah ulama pertama yang mengkaji konsep sunnah dan mengklasifikasikannya, dilanjutkan al-Qara>fi, Ibn al-Qayyim hingga ulama kontemporer para ulama pengkaji sunnah kalangan us|}uliyi>n. Hasil penelitian menunjukkan bahwa konsep sunnah menurut Sa’duddin berakar pada konsep sunnah menurut usuliyyin klasik hingga kontemporer dengan teori al-sunnah al-tasyri>’iyah dan al-sunnah ghair al-tasyri>’iyah, namun Sa’duddin merumuskan konsep sunnahnya dengan teori al-tas}arrufa>t al-tasyri>’iyah yang ia namakan al-sunnah al-nabawiyah dan al-tas}arrufa>t gair al-tasyri>’iyah.
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Maulana, Tiyo, Wahyu Hidayat, Zulheldi Zulheldi, and Darni Yusna. "THE POSITION OF SUNNAH AS A SOURCE OF ISLAMIC LAW IN A NEW PERSPECTIVE IN ITS TYPES." Muqaranah 5, no. 2 (December 23, 2021): 101–14. http://dx.doi.org/10.19109/muqaranah.v5i2.9562.
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Abstract
This paper aims to discuss the meaning of Sunnah as an argument in the determination of Islamic law. The existence of the Qur'an as a guide to life is not complete without the Sunnah. As-sunnah's position in the teachings of Islam became the second source of law after the Quran. This As-sunnah is everything narrated by the Prophet PBUH, either in the form of deeds or words. We conducted a literature study and content analysis approach with a descriptive method in our research. The problem lies in the description of the flexibility of the Sunnah as a source of Islamic law. The Sunnah is divided into the Sunnah of words, deeds, and the Sunnah of Hammiah (will). The author researches the Sunnah of this will which is still little discussed by other researchers. Sunnah Hammiyah is the desire of the Prophet to burn the houses of people who do not pray in the congregation to the mosque, and the Prophet wanted to change the position of the Kaaba if the Quraysh at that time were still close to polytheism. The Sunnah itself serves as an explanatory, that is, to explain things that are still vague in the Qur'an.
Keywords: Type, Sunnah, Legal Sources
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Rostandi, Usep Dedi, Ali Masrur, and Rosihon Anwar. "Metode Pengajaran dan Kurikulum Darus Sunnah Sebagai Institusi Hadis Bertaraf Internasional." AL QUDS : Jurnal Studi Alquran dan Hadis 4, no. 2 (November 12, 2020): 357. http://dx.doi.org/10.29240/alquds.v4i2.1871.
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Instructional Methods and Curriculum of Darus Sunnah as an International Hadith InstitutionThis paper delves into "Darus Sunnah as an International Hadith Institution.” This research was conducted to prove that Darus Sunnah is an Islamic boarding schoolexisting at the international level.This research also showed that the educational program of Darus Sunnah used four methods, namely: mudhākarah, halaqah fajriyyah, munazhzhamah, and istijmām.The learning method applied in Darus Sunnah wasstudent-centered, wherein students were required to discuss actively with the mudarris as facilitators. The methods used in this Islamic boarding school dailycomprised: bandongan, sorogan, tahfizh of hadith, tahfizh of Qur’an, and tahfizh of yellow books. The students of Darus Sunnah were also directed to conduct a community service program (PPM) as an ideal of PPM model. This research proved that Darus Sunnah is an international hadith institution. This is proven by the following facts: 1. Darus Sunnah Islamic Boarding School has got a branch in Malaysia since 2012, located in al-Sakinah Eco Resort Kampung Janda Baik, Negeri Pahang, Malaysia. 2. Darus Sunnah Islamic Boarding School has sent dā'i to foreign countries, such as America and Malaysia. 3. The sending of students to Egypt is one proof that Darus Sunnah is an international boarding school. The program to send students to Egypt is in collaboration with the Lido Pesantren 4. Darus Sunnah Islamic boarding school also frequently receives international students especially students who study around Darus Sunnah Islamic boarding school
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Qamaruzzaman, M. Haris. "Aplikasi Penuntun Shalat Sunnah Berbasis Android." Jurnal SAINTEKOM 6, no. 2 (March 3, 2017): 47. http://dx.doi.org/10.33020/saintekom.v6i2.12.
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Sunnah prayer is all done outside of prayer difardhukan. Sunnah prayers called salat or prayer nawaafli naafilah. Rasulullah SAW. always sunnah prayers both in daylight and at night. All the sunnah prayer is done it is to get closer to Allah SWT and expects additional reward more. And also to increase the devotion to Allah SWT. Various sunnah prayer also has fadhilah or benefits, both in matters of the world and the hereafter. One fadhilahnya is closer to Allah SWT and encourage a loved Allah SWT. It required an application as a medium in order to provide more complete information to the public about the sunnah prayers. In this study successfully implemented an Application-Based Guidance Sunnah Android Salah and has been tested against the results of the implementation. With this application, people can be facilitated in finding information about the sunnah prayers and may provide users of this application on the comprehension and understanding of the sunnah prayers. Based on the results of the respondents to produce a percentage of 86%, which means more than good. Thus this application can send information about the sunnah prayers to the wider community.
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Heriansyah, Dafis, Adzkiya Zayyan Mauizah, Devi Rizki Apriliani, Sholeh Utomo, and Almunadi Almunadi. "Salat Sunah sebelum Maghrib dalam Mukhtalif al-Hadis." Jurnal Riset Agama 1, no. 3 (December 15, 2021): 223–37. http://dx.doi.org/10.15575/jra.v1i3.15254.
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This study aims to determine the law of the sunnah prayer before maghrib. This study uses a qualitative approach through descriptive-analytical methods. The results and discussion of this study indicate that praying sunnah before maghrib is sunnah, but this sunnah is not recommended based on the hadith of Imam Bukhari. This study concludes that performing sunnah prayers before maghrib is allowed but not recommended, scientifically the law is ghairu muakkad. This study recommends to the public and academics to review the mukhtalif of sunnah prayers before maghrib.
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Fatih, Muhammad. "Paradigma pemahaman dan klasifikasi Sunnah dalam perpektif edukatif Mahmud Syaltut dan implikasinya terhadap aktualisasi mekanisme ra’yu era kekinian." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 7, no. 1 (August 4, 2017): 11. http://dx.doi.org/10.32616/tdb.v7.1.29.11-19.
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The effort to understand Sunnah by linking the function of Prophet Muhammad has done many times by a number of ulama, and one of them is Mahmud Syaltut, who classified Sunnah into sunnah tasyri' dan sunnah ghairu tasyri'. Even he is the first person who uses such a term, and devides sunnah tasyri' into tasyri' ’amm dan tasyri' khas. Sunnah tasyri’ is a sunnah which is the consequence of syariah law which tie and should be done by all moslems in every period, place, and situation. Whereas sunnah ghairu tasyri’ is sunnah which is not the consequence of syariah law which does not tie, so that the implementation can be matched with the situation and concition where such a sunnah is implemented. Included to sunnah ghairu tasyri’ is sunnah in context of human management in anticipating certain condition, like the division of group to be placed in battle posts, managing the rank in a battle, in military shelter barrack, the stride to attack or retreat, choosing the place and stategy for the defense, and another policy based on certain situation and condition. Those factors are not the matter of syariah which has relationship to be done or left yet the matter of usual human. The attitude and action of Messenger for those matters are not believed as the law or the source of the law. While sunnah as tasyri' ’amm is all sunnah which is from the prophet in form of tabligh in his capacity as Messenger. For example, explaining the verse which is global, specifying general wording, limiting absolute wording, explaining the matters about worship, lawful, unlawful, and moral, or cases related to those matters. All of them is universal sunnah tasyri’ until the hereafter. If the law is in form of prohibition, so automatically all people should keep away from it. It is impossible for someone to understand it without deep knowledge. While sunnah as tasyri' khass included sunnah which is from the Prophet as statesman and leader of moslems. For example, sending the troops at war, using the property of baitul mal well, collecting the property of baitul mal from certain sources, inaugurating the judges and officials, sharing the spoils of war, making treaty, etc which is included the duty of statesman and generral management for the benefit of citizens
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Fatih, Muhammad. "Paradigma pemahaman dan klasifikasi Sunnah dalam perpektif edukatif Mahmud Syaltut dan implikasinya terhadap aktualisasi mekanisme ra’yu era kekinian." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 7, no. 1 (August 4, 2017): 11. http://dx.doi.org/10.32616/tdb.v7i1.29.
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The effort to understand Sunnah by linking the function of Prophet Muhammad has done many times by a number of ulama, and one of them is Mahmud Syaltut, who classified Sunnah into sunnah tasyri' dan sunnah ghairu tasyri'. Even he is the first person who uses such a term, and devides sunnah tasyri' into tasyri' ’amm dan tasyri' khas. Sunnah tasyri’ is a sunnah which is the consequence of syariah law which tie and should be done by all moslems in every period, place, and situation. Whereas sunnah ghairu tasyri’ is sunnah which is not the consequence of syariah law which does not tie, so that the implementation can be matched with the situation and concition where such a sunnah is implemented. Included to sunnah ghairu tasyri’ is sunnah in context of human management in anticipating certain condition, like the division of group to be placed in battle posts, managing the rank in a battle, in military shelter barrack, the stride to attack or retreat, choosing the place and stategy for the defense, and another policy based on certain situation and condition. Those factors are not the matter of syariah which has relationship to be done or left yet the matter of usual human. The attitude and action of Messenger for those matters are not believed as the law or the source of the law. While sunnah as tasyri' ’amm is all sunnah which is from the prophet in form of tabligh in his capacity as Messenger. For example, explaining the verse which is global, specifying general wording, limiting absolute wording, explaining the matters about worship, lawful, unlawful, and moral, or cases related to those matters. All of them is universal sunnah tasyri’ until the hereafter. If the law is in form of prohibition, so automatically all people should keep away from it. It is impossible for someone to understand it without deep knowledge. While sunnah as tasyri' khass included sunnah which is from the Prophet as statesman and leader of moslems. For example, sending the troops at war, using the property of baitul mal well, collecting the property of baitul mal from certain sources, inaugurating the judges and officials, sharing the spoils of war, making treaty, etc which is included the duty of statesman and generral management for the benefit of citizens
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Nasrullah, Sanip. "SEGMENTASI TERM SUNNAH DI INDONESIA." At-Tibyan 2, no. 2 (December 30, 2019): 54–70. http://dx.doi.org/10.30631/atb.v2i2.3.
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Term sunnah adalah salah satu kata yang sangat familiar di kalangan umat Islam, khususnya di Indonesia. Sunnah adalah kata yang digunakan untuk menunjukkan suatu perbuatan atau amalan yang disandarkan langsung kepada Nabi Saw. dari segi perkataan, perbuatan, dan persetujuan (taqrir). Di Indonesia pada beberapa oknum atau kalangan tertentu, term sunnah digunakan bukan untuk menunjukkan suatu amalan atau perbuatan yang disandarkan kepada Nabi sebagaimana yang telah disebutkan, akan tetapi term sunnah tersebut digunakan sebagai kata yang dilekatkan pada penamaan sebuah objek tertentu. Dengan menggunakan survey literature, artikel ini mencoba untuk mengkaji makna sunnah yang sebenarnya menurut para ulama, juga untuk meneliti beberapa objek yang menggunakan kata sunnah dalam penamaannya. Data yang didapat melalui penelusuran naskah dari berbagai sumber tentang penamaan dengan memakai kata sunnah ini akan dikaji ulang untuk kemudian dikomparasikan dengan makna sunnah yang sesungguhnya. Hasilnya, Merupakan suatu kesalahan apabila kata sunnah digunakan untuk penamaan suatu objek, sebagaimana yang terjadi di Indonesia yang jelas-jelas tidak pernah terjadi di zaman Rasulullah; baik yang secara langsung dilakukan oleh beliau, Sahabat maupun Tabi’in. Hal ini akan memunculkan asumsi bahwa suatu objek seperti para Ustadz, toko, komunitas, radio, tv, dan objek-objek lainnya yang tidak menggunakan kata sunnah dalam penamaannya akan dianggap bid’ah. Hal ini akan berdampak pada bingungnya ummat dan konsekuensinya adalah ummat akan menjauh serta akan muncul sikap meremehkan dan saling menyalahkan dan akan menimbulkan perpecahan. Jika-pun memang harus memakai kata sunnah untuk nama suatu objek, maka hal itu harus diakui hanya sebatas label saja dan bukan untuk menunjuk pada makna dari kata sunnah yang sebenarnya.
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Firdaus, Firdaus. "Zuhud Dalam Perspektif Sunnah." Jurnal Al-Mubarak: Jurnal Kajian Al-Qur'an dan Tafsir 4, no. 1 (October 19, 2019): 1–16. http://dx.doi.org/10.47435/al-mubarak.v4i1.48.
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Sikap zuhud bukanlah sikap pesimistis terhadap kehidupan dunia dan tidak pula menganggapnya sebagai suatu hal yang harus tinggalkan. Akan tetapi Zuhud adalah suatu sikap mental yang mencerminkan pola hidup sederhana, tidak mementingkan kehidupan dunia secara berlebih-lebihan, namun tidak melupakannya sama sekali. Dunia bukanlah tujuan,te tapi tempat persinggahan dan tempat mengabdikan diri kepada Allah Swt. Zuhud tidak menolak, apalagi mengharamkan kekayaan. Zuhud hanya membenci kemewahan dan kehidupan dunia yang berlebih-lebihan. Seseorang boleh saja memiliki kekayaan yang melimpah, tetapi pola hidupnya tetap sederhana dan kekayaannya tersebut dipergunakan pada hal-hal yang dapat membuat dirinya lebih dicintai oleh Allah Swt dan lebih disenangi oleh orang lain. Sikap zuhud dan pola hidup sederhana telah dicontohkan oleh Rasulullah Saw dan para sahabatnya. Beliau dapat saja memiliki kekayaan, namun tidak dilakukannya. Selain itu, sikap zuhud akan melahirkan sifat-sifat terpuji, seperti qana'ah, tawadhu' dan syukur. Sifat-sifat ini dapat melahirkan ketenangan dalam kehidupan. Tidak lupa diri karena kekayaan yang melimpah di tangannya dan tidak sedih karena kemiskinan dan musibah yang menimpanya. Segala sesuatu yang terjadi pada dirinya selalu disandarkan pada Tuhan.
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Taufik, Wildan. "Khawarij dan Sunnah Nabi." Journal of Hadith Studies 1, no. 1 (October 25, 2018): 1–30. http://dx.doi.org/10.32506/johs.v1i1.21.
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Sebagai sekte Islam awal, Khawarij selain sebagai gerakan pemberontakan fisik, seiring waktu mereka bertransformasi diri menjadi gerakan intelektual. Produk intelektual yang dihasilkan di antaranya diktum la hukm illa lillah. Tersirat dari frase ini, mereka mengutamakan al-Qur’an sebagai pandangan keagamaan dan berpandangan minor terhadap sunnah Nabi. Oleh karena itu, beberapa ulama menyebutkan Khawarij berpandangan ingkar Sunnah. Klaim qur’aniyyin, disematkan kepada mereka karena berpandangan hitam-putih terhadap diskursus keagamaan. Pembahasan berikut merupakan telusur historis-analisis terhadap genealogi Khawarij dan pandangan keagamaannya.
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Mudrika, Syarifah, and Imamul Authon Nur. "PASANG SURUT INKAR SUNNAH:." Al-Bukhari : Jurnal Ilmu Hadis 3, no. 1 (June 24, 2020): 130–48. http://dx.doi.org/10.32505/al-bukhari.v3i1.1474.
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Although the function of Sunnah is as a second source of Islamic teachings. however, it has been continously debated and even rejected by certain group of people known as inkarusunnah group. The ideology developed in the late of the second century Hijriyah yet it muffled by Imam Shafie until the greatly long period. Unfortunately, during the shift of 19th to 20th centuries, this idea has reemerged and grown up to the present. This article analyzes the development of the ideology using the content analysis method from the various literatures related to the history of InkarSunnah Ideology and movement. This research found the modern InkarSunnah concept is a continuity of the previous movement. According to this group, the rejection of Sunnah due to the fact that Qur’an has cover all matters. In fact, this group lack of understanding on it's real position and function as the second source of Islamic teaching. Whereas, later, they deny it's validity, though it was narrated by a truthful narrators including the companions.
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KUŞÇUZADE, Münir. "Sports in Al-Sunnah." International journal of Science Culture and Sport 3, no. 12 (January 1, 2015): 396. http://dx.doi.org/10.14486/ijscs400.
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Syed Shamsuddin, Syed Salim. "Integrasi Ilmu Usul Fiqh, Usuluddin Dan Mantik Dalam Karya Akidah Jawi Untuk Memahami Nas-nas Mutasyabihat: Tinjauan Terhadap Kitab Risalah Manhaj Ahli Sunnah Oleh Tuan Guru Haji Abdul Qadir Bin Wangah." Sains Insani 4, no. 2 (November 29, 2019): 1–16. http://dx.doi.org/10.33102/jsi2019.4.2.01.
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Artikel ini meninjau perkaitan di antara tiga cabang utama ilmu Islam iaitu usul fiqh, usuluddin dan mantik dalam membahaskan nas-nas mutasyabihat yang terdapat di dalam al-Quran dan hadis. Ilmu usul fiqh, usuluddin dan mantik mempunyai hubung kait yang jelas. Perbahasan tentang dalalat, qiyas dan istinbat hukum contohnya menjadi salah satu topik utama dalam ketiga-tiga ilmu ini yang terdapat dalam karangan-karangan para ulama silam. Ulama-ulama Melayu di Nusantara turut menggunakan pendekatan penulisan melibatkan unsur-unsur yang ada dalam ketiga-tiga ilmu tersebut dalam menulis karya-karya akidah terutama ketika menghuraikan nas-nas mutasyabihat. Salah satu karya yang terkenal ialah karya Tuan Guru Haji Abdul Qadir bin Haji Wangah yang bertajuk Risalah Manhaj Ahli Sunnah. Artikel ini melihat bagaimana penulisan karya-karya Jawi ulama Melayu dalam bidang akidah menggabungkan elemen-elemen yang terdapat dalam ilmu usul fiqh, usuluddin dan mantik untuk menghuraikan perbahasan nas-nas mutasyabihat. Tinjauan ringkas diambil dari karya Risalah Manhaj Ahli Sunnah dengan mendatangkan beberapa contoh aplikasi integrasi tiga bidang ilmu tersebut. Penulisan ini bersifat kualitatif deskriptif melibatkan kajian kepustakaan terhadap beberapa karangan para ulama silam dan semasa yang berkaitan serta kitab Risalah Manhaj Ahli Sunnah secara khusus. Penulis mendapati bahawa nas-nas al- Quran dan hadis mesti difahami mengikut konteks, kaedah dan selok-belok disiplin bahasa Arab. Teks-teks mutasyabihat tidak selalu dapat difahami menurut makna literalnya, oleh itu perlu dilihat mengikut pendekatan dan manhaj yang diambil oleh ulama Ahli Sunah Waljamaah. Dalam mengarang karya akidah, para ulama telah mengaplikasi dan mengadaptasi perbahasan- perbahasan yang terdapat dalam ilmu mantik dan usul fiqh melalui pendekatan kontekstual terhadap pemahaman teks-teks al-Quran dan hadis. Risalah Manhaj Ahli Sunnah tidak terlepas dari mengambil pendekatan yang sama bagi menjelaskan ayat-ayat mutasyabihat agar selari dengan perjalanan Ahli Sunah Waljamaah dan mengelakkan daripada terjebak ke dalam akidah yang menyamakan Allah SWT dengan makhluk.
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Ardiansyah, Rino. "A History Of Concept Sunnah (Rekonstruksi Pemahaman Sunnah di Tinjau dari Segi Sejarah)." Ushuluna: Jurnal Ilmu Ushuluddin 3, no. 2 (April 13, 2020): 75–101. http://dx.doi.org/10.15408/ushuluna.v3i2.15197.
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Tulisan ini bertujuan untuk menguraikan pandangan sunnah yang berasal dari tradisi masyarakat Pra-Islam sampai kepada pasca-Imam asy-Syâfî‟i. Peralihan perkembangan definisi sunnah yang terjadi pasca kemunculan Islam, terjadi kare3na perubahan contoh serta pelembagaan yang ditiru masyarakat Arab pasca-Islam. Meskipun terjadi peralihan contoh dari fase sebelumnya, akan tetapi ada beberapa tradisi masyarakat Arab pra-Islam yang tetap di adopsi dan contoh oleh Nabi Saw. Sunnah kemudian bertranformasi menjadi ijtihad para sahabat. Fase ini yang kemudian menyebabkan sunnah menjadi rujukan kreatif pada masa setelahnya. “sunnah yang hidup" kemudian muncul sebagai slogan yang di promosikan oleh pemikiran para Imam madzhab awal. Mereka merujuk kepada tradisi yang di verifikasi secara turun menurun dari masa sahabat. Kelemahannya, mereka mengabaikan hadis Ahad yang kemudian di kritisi langsung oleh Imam asy-Syâfî‟i. Menurut pemikiran Syâfî‟I, sunnah yang hidup merupakan sunnah yang datangnya dari Nabi Saw. bukan sebuah hasil dari Ijtihad. Dalam tulisan ini, asy-Syâfî‟I juga menguraikan jawaban atas tuduhannya terhadap pengabaian hadis-hadis Ahad. Sehingga pada periode setelahnya sunnah tidak lagi diperdebatkan seperti yang telah terjadi pada masa sebelumnya.
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Hauqola, Nur Kholis. "OTENTISITAS SUNNAH DAN KEDUDUKANNYA DALAM LEGISLASI HUKUM ISLAM." Al-Ahkam 24, no. 1 (April 23, 2014): 47. http://dx.doi.org/10.21580/ahkam.2014.24.1.133.
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This paper aims to discover the truth of the authenticity of the Sunnah as the basis of Islamic law legislation. The problem lies on the "doubt" polemic of the existence of Sunnah considering the length of time from the time of codification. Namely, on how the Sunnah "made" and defended as genuine (authentic) sources derived from the Prophet. How did the position of the Sunnah in Islamic law legislation that he deserves obeyed. To find out the answer to these problems, this study analyzes literatures related with, both the "pro-Sunnah" and the "counter-Sunnah", both from the insider and outsider. The conclusion is that the question of the authenticity of the Sunnah always raises debate over writing, history, until the issue of trustworthiness to it. This problem not only sparked debate in relation Muslims and non-Muslims, even among fellow Muslims themselves.
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Dost, Abdul Karim, and Sahibzada Baz Muhammad. "http://habibiaislamicus.com/index.php/hirj/article/view/203." Habibia Islamicus 5, no. 2 (June 17, 2021): 1–11. http://dx.doi.org/10.47720/hi.2021.0502u01.
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The words and deeds of the Prophet Muhammad (peace be upon him) and the speech and approval that is found in the religion besides the Quran, The terms Sunnah and hadith are common for this. They are usually used in the synonymous sense. That is, the meaning of the Sunnah is the same as that of the hadith. Mr. Javed Ahmad Ghamdi holds contrary opinion for both these terms. He makes clear distinctions. He is convinced of the difference in their evidence as well as in their meaning and significance. Some scholars consider this position to be wrong from the point of view of scholars and consider it against the views of jurists and narrators. Zayed Al-Rashidi writes in one of his articles entitled "Javed Ghamdi's Concept of Sunnah" that "According to Javed Ghamdi, Sunnah is not based on any rules and regulations on the basis of which one can decide whether any work is Sunnah or non-Sunnah." Yes, but the Sunnah is the name of a list of things in which there can be no increase or decrease in any reference. Yanghamdi writes that the thought and method is in accordance with the thought and method of the Salaf Imams. The fact is that the Salaf and the Muhaddithin have not made any distinction between the meaning of Sunnah and Hadith. They consider both Sunnah and Hadith to be synonymous and synonymous. No Imam Muhaddith or Faqih has said so. According to them, Hadith and Sunnah are synonymous and synonymous. What is proved by the words, deeds and speech of the Prophet (peace and blessings of Allah be upon him) is a victory in the religion. Say Hadith or Sunnah, it's the same thing. This study declares that perception of Ghamidi's about Sunnah and Hadith is differ from other jurists.
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Muhazir, Muhazir. "EPISTIMOLOGI AS-SUNNAH DALAM KAJIAN FILSAFAT HUKUM ISLAM." Al-Qadha 5, no. 1 (May 17, 2019): 1–8. http://dx.doi.org/10.32505/qadha.v5i1.909.
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The Sunnah experienced a very rapid development in the course of the study of the Sunnah, many studies of the Sunnah which discussed it with various approaches, say golzhiher analyzing the As-Sunnah from the context of the sanad with a historical approach, studies of the Sunnah were studied by many people orentalis in various disciplines of science, they try to put forward new theories in order to examine and criticize the Sunnah of the Prophet which was caused by experiencing the purity of the text because there was interference after the Prophet died. Many criticisms occur and result in Muslim scholars who after completing and completing their education try to study with hermeneutical approaches.
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FAUZIYAH, RIRIN. "URGENSI SUNAH DALAM PENETAPAN HUKUM ISLAM." At-Tuhfah 7, no. 1 (September 13, 2018): 37–49. http://dx.doi.org/10.36840/jurnalstudikeislaman.v7i1.115.
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“Sunnah as one of the sources of Islamic law that occupies the second position after al-Qur'an, it is still a matter of disputed. The dispute stems from differences of opinion about the legal force contained in the sunnah, which includes binding and has the power to emulate or not. These differences of opinion have different legal consequences. The position and urgency of sunnah in the formation of Islamic law also did not escape from the dispute. Some scholars believe that the sunnah as the second source of law is capable of independently establishing the law, but some others assume that the sunnah is not a source of law-settlers but rather the explanation and detailing, so that anything born from sunnah has actually been covered in al-Qur'an 'an. Sunnah serves to explain and strengthen the laws that already exist in al-Qur'an. Sunnah also provides the details and interpretations of the verses of al-Qur'an that are still mujmal or global, providing limits on the things that have not been limited, giving specificity (takhsis) on the verses that are general, and provide explanations of things which is still complicated in al-Qur'an. Sunnah also serves as the forming of a new law that does not exist in al-Qur'an.”
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Rahmatullah, Lutfi. "Eksistensi Sunnah Pada Era Modern Ditengah Pergulatan “Otoritas ReReligius” Di Wilayah Mesir Pakistan (Studi Atas Pemikiran Daniel W Brown)." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 18, no. 1 (May 28, 2018): 71. http://dx.doi.org/10.14421/qh.2017.1801-05.
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Tulisan ini bertujuan untuk mengelaborasi dinamika eksistensi sunnah yang berakar pada problem utama yang dihadapi ummat Islam pada abad modern yakni “pergulatan otoritas religius”, kondisi yang merupakan implikasi dari proses kebangkitan Islam sebagai buah dari tuntutan modernitas. Konsekuensi dari situsasi ini menggiring kaum Muslim untuk “memikirkan kembali” (rethinking) bahkan menuntut diadakannya reformasi terhadap “fondasi fondasi esensial/sunnah” yang selalu menjadi otoritas referensial bagi mereka. Trending topic dalam pergulatan yang terus berlangsung ini adalah mengenai hakikat, status dan otoritas sunnah. Kondisi ini menempatkan “sunnah/hadis” menjadi isue sentral serta perdebatan kontroversial dalam krisis dunia Islam modern. Daniel W. Brown melalui penelitiannya dengan tema: Rethinking Tradition In Modern Islamic Thought, New York USA: Cambridge University Press, pada tahun 1996. Mengulas secara gamblang perdebatan seputar sunnah dikaitkan dengan serbuan modernitas. Brown melihat secara tajam pengaruh modernitas terhadap persepsi kaum muslim tentang sunnah Nabi, yang kemudian membentuk tipologi sikap mereka yang tetap berakar pada tradisi mereka sendiri. Melalui paper/makalah ini penulis mencoba untuk memaparkan lebih lanjut perdebatan tersebut. Pertanyaan mendasar yang hendak dijawab melalui tulisan ini adalah, apa pokok-pokok fikiran Daniel W Brown yang berkaitan dengan discourses mengenai sunnah pada abad modern khususnya di wilayah Pakistan danMesir, bagaimana relevansi kajian tersebut dari perspektif historisitas sunnah pada masa klasik ?Kata Kunci: Sunnah, Hadis, Otoritas, Modernitas
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Alamsyah, Alamsyah. "PENGUATAN RESOLUSI KONFLIK BERBASIS TRADISI SUNNAH NABI." Asy-Syari'ah 22, no. 1 (July 14, 2020): 81–98. http://dx.doi.org/10.15575/as.v22i1.8034.
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Abstract: This paper examines the theological foundation of conflict resolution from the treasury of the Prophet's Sunnah. This foundation is important to be studied as an epistemology and argument for strengthening conflict resolution in the reconstruction of Islamic science in the modern era. The Sunnah of the Prophet as one of the important sources of Islamic teachings after the Qur'an will strengthen the theological foundation of conflict resolution. This study uses the document study method, with data sources from hadith texts and classical literature to then be processed and analyzed qualitatively using a historical approach. Research findings show that the Sunnah of the Prophet has exemplified the basis and model of conflict resolution or conflict resolution, such as conflict resolution in laying the Hajar Aswad stone, the Medina charter and the Hudaibiyah agreement. The Sunnah of the Prophet as written in the hadith texts is an important source in extracting and determining conflict resolution in society. The Sunnah of the Prophet brings living values in society and is followed by its members. Because Islam is a religion that is embraced by the majority of Indonesian people, the conflict resolution based on the Sunnah of the Prophet provides a better direction. The Sunnah of the Prophet teaches that the model of conflict resolution depends on the type of conflict and the situation and condition of the people who are experiencing conflict. Conflict resolution in the traditions of the Sunnah of the Prophet has developed into the reality of society called local wisdom. Therefore, local wisdom is actually a development of the teachings of the Sunnah of the Prophet who has experienced actualization. The important thing to do is to contextualize and reactivate the values of wisdom in the Sunnah of the Prophet into a model of conflict resolution to remain relevant in the midst of current developments. The various values of conflict resolution or reconciliation in the Sunnah of the Prophet are relevant as approaches to conflict resolution in order to create a harmonious family and a united and peaceful Indonesian state. Abstrak: Tulisan ini mengkaji tentang landasan teologis resolusi konflik dari khazanah Sunnah Nabi. Landasan ini penting dikaji sebagai epistemologi dan argumentasi penguatan resolusi konflik dalam rekonstruksi ilmu keislaman di era moderen. Sunnah Nabi sebagai salah satu sumber penting ajaran Islam setelah al-Qur’an akan memperkuat landasan teologis resolusi konflik. Penelitian ini menggunakan metode studi dokumen, dengan sumber data dari teks-teks hadis dan literatur klasik untuk kemudian diolah dan dianalisis secara kualitatif dengan menggunakan pendekatan historis. Temuan penelitian menunjukkan bahwa dalam Sunnah Nabi telah banyak dicontohkan dasar dan model penyelesaian konflik atau resolusi konflik, seperti penyelesaian konflik dalam peletakkan batu Hajar Aswad, piagam Madinah dan perjanjian Hudaibiyah. Sunnah Nabi sebagaimana tertulis dalam teks-teks hadis adalah satu sumber penting dalam penggalian dan penentuan resolusi konflik dalam masyarakat. Sunnah Nabi membawa nilai-nilai yang hidup dalam masyarakat dan diikuti oleh anggotanya. Oleh karena Islam merupakan agama yang dipeluk oleh mayoritas masyarakat Indonesia, maka resolusi konflik berbasis Sunnah Nabi memberikan arah lebih baik. Sunnah Nabi mengajarkan bahwa model penyelesaian konflik tergantung kepada jenis konflik serta situasi dan kondisi masyarakat yang mengalami konflik. Resolusi konflik dalam tradisi Sunnah Nabi telah berkembang ke dalam realitas masyarakat yang disebut dengan kearifan lokal. Oleh karena itu maka kearifan lokal sebenarnya merupakan pengembangan dari ajaran Sunnah Nabi yang telah mengalami aktualisasi. Hal yang penting dilakukan adalah melakukan kontekstualisasi dan reaktualisasi nilai-nilai kearifan dalam Sunnah Nabi ke dalam model reolusi konflik agar tetap relevan di tengah perkembangan kekinian. Berbagai nilai-nilai resolusi konflik atau islah dalam Sunnah Nabi tersebut relevan sebagai pendekatan dalam penyelesaian konflik agar terwujud keluarga yang harmoni dan negara Indonesia yang bersatu dan damai.
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Putra, Ahmad, and Prasetio Rumondor. "Sunnah, Sains dan Peradaban Manusia; Menelaah Kembali Pemikiran Yusuf Al Qardhawi." EL-BANAT: Jurnal Pemikiran dan Pendidikan Islam 10, no. 1 (June 19, 2020): 1–19. http://dx.doi.org/10.54180/elbanat.2020.10.1.1-19.
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Di era ini, muncul beranekaragam pemikiran yang berujung pada permasalahan dalam bidang sains (ilmu pengetahuan). Maka kajian tentang pemikiran Yusuf al Qardhawi menarik dikupas kembali untuk memberikan kerangka berpikir yang bersandar pada as Sunnah sebagai dasar hukum Islam yang kedua. Studi pustaka ini bertujuan untuk menganalisis pemikiran Yusuf al Qardhawi tentang Sunnah sebagai sumber ilmu pengetahuan dan peradaban. Selanjutnya artikel ini diharapkan dapat merefleksikan pemikiran tersebut dalam kehidupan intelektual. Penulis berkesimpulan bahwa, bagi Yusuf al Qardhawi, Sunnah merupakan tafsir praktis terhadap al-Qur’an dan aplikasi ideal dalam peradaban Islam. Sunnah juga memberikan keterkaitan yang kuat pada perkembangan ilmu pengetahuan manusia. Penulis berargumen, dengan menjadikan Sunnah sebagai sumber pengetahuan dan peradaban, sebenarnya al Qardhawi menekankan pada penggunaan akal yang merujuk kepada Sunnah sebagai sumber kontekstual.
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Asri, Ridwan Wirabumi. "السنة مصدر التشريع عند المحدث الشيخ محمد ناصر الدين الألباني." Profetika Jurnal Studi Islam 19, no. 2 (December 19, 2018): 183–97. http://dx.doi.org/10.23917/profetika.v19i2.8125.
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This thesis is a literature discussion whose idea of writing is inspired by Shaykh Muhammad Nashirudin Al-Albani as an expert of Hadith. He did lots of brilliant works related to Sunnah but received many allegations from people regarding his capacity on the Ushul Fiqh knowledge. Whereas, Sunnah or Hadith is the source in Islamic law according to the science of Fiqh. Besides, in the fact that there are many muslims even the Islamic scholars who do not understand Sunnah. Therefore, this essay is mainly focus on four various aspects: 1. The role of Sunnah in the establishment of the Islamic law, 2. Is it true that the views of Shaykh Al-Albani are not built based on Fiqh, especially those which are related to Sunnah as the foundation of Islamic law? 3. What are his opinions about Sunnah as the source of Islamic law according to Fiqh? 4. Which Sunnah that can be implemented as a foundation of Islamic law according to Shaykh Al-Albani?. After the study on those four segments, the writer can conclude that: 1. The existence of Sunnah is important in the establishment of Islamic law, 2. That the Shaykh Al-Albani’s notions in the science of Fiqh always be based on the Sunnah from the Prophet Muhammad (Peace Be Upon Him), 3. He sees that the Sunnah has a great position in Islam as the Source of Islamic Law with the Qur'an, 4. Sunnah which can be used as a basis in the Islamic law must be based on a Saheeh Hadith relied on the Prophet in the form of his words, deeds and approval, including with Tarkiyah Sunnah. The weak hadith cannot be used as a legal basis even in the case of the virtue of charity. And related to the narrations of the Prophet and those who cited them, thus one that can be categorized as Sunnah is the Mursal Shahabat Hadith and Atsar of the Prophet’s Companions as well as their sayings: “Sunnah like that and that”, “We are commanded to do that and are forbidden to do that” also can be used as the source of law. As for when it all comes from Tabi’in then it cannot be used as law. Tesis ini adalah pembahasan pustaka yang ide penulisannya berangkat dari Syaikh Muhammad Nashirudin Al-Albani sebagai pakar hadits yang memiliki banyak karya gemilang tentang Sunnah namun banyak mendapatkan tuduhan diantaranya; Beliau tidak memiliki kapasitas dalam ilmu ushul fikih. padahal Sunnah atau hadits merupakan sumber dalam hukum Islam menurut ilmu usul fikih. disamping banyaknya kaum musllimin bahkan yang dianggap penuntut ilmu dan ulama Islam yang kurang memahami Sunnah. Maka pembahasan ini beputar pada tiga permasalahan utama; 1) Bagaimanakah peran Sunnah dalam penetapan hukum Islam? 2) Apakah benar pendapat-pendapat Syaikh Albani tidak dibangun diatas dasar usul fikih terutama yang berkaitan dengan Sunnah sebagai sumber hukum Islam? 3) Bagaimanakah pendapat-pendapat beliau tentang Sunnah sebagai sumber hukum Islam dalam kacamata ilmu usul fikih. 4) Sunnah-sunnah seperti apa saja yang bisa menjadi dasar hukum Islam menurut Syaikh Albani?. Dan setelah dipelajari permasalahan tersebut sampailah penulis kepada : 1) Pentingnya keberadaan Sunnah di dalam Islam dan dalam penetapan hukum Islam. 2) Bahwasanya pendapat-pendapat Syaikh albani dalam masalah hukum fikih selalu didasari oleh ilmu ushul fikih yang bersumber pada Sunnah Nabi 3) Beliau memandang bahwasanya Sunnah memiliki kedudukan yang agung di dalam Islam sebagai Sumber Hukum Islam bersama Alquran. 4) Sunnah-sunnah yang bisa menjadi dasar hukum adalah yang didasari oleh hadits yang shahih yg disandarkan kepada Nabi berupa perkataan, perbuatan dan persetujuan beliau, termasuk dengan Sunnah Tarkiyah. Adapun hadits lemah maka tidak bisa dijadikan sebagai dasar hukum meskipun dalam masalah keutamaan amal. Dan yang berkaitan penukilan riwayat dari Nabi dan orang-orang yang menukilnya maka yang bisa dikategorikan sebagai Sunnah adalah hadits Mursal Shahabat, dan atsar Shahabat Nabi, begitu juga perkataan mereka : Sunnah begitu dan begitu, Kami diperintah dan Kami dilarang begini dan begitu bisa dijadikan sumber hukum. Adapun apabila itu semua berasal dari Tabi’in, maka tidak bisa. الملخص: هذه السالة بحث وصفي مكتبي قامت فكرته من شخصية الشيخ الألباني محدث هذا الزمان له مؤلفات كثيرة عن السنة. فكثرت اتهمات إليه منها : أنه ليس أصوليا مع السنة هي مصدر من مصادر التشريع عند علم الأصول. وبجانب آخر كثير من المسلمين بل طلبة العلم حتى علمائهم لا يعرفون السنة فهما صحيحا. فمدار هذا البحث : (1) ما هي منزلة السنة في الإسلام وما هو دورها في تشريع الأحكام؟ (2) هل أقوال الشيخ الألباني كالمحدث وفتاويه الفقهية لا تنبنى على أصول الفقه خصوصا ما يتعلق بالسنة كمصدر من مصادر التشريع التي قام بدراستها ليلا ونهارا مصدر من مصادر التشريع الإسلامي؟ (3) فما الأصول التي تبناها الشيخ الألباني حتي يه يصدر منه آراؤه وفتاويه الفقهية ؟ خاصة في مباحث السنة التي تعتبر مصدرا ثانيا من مصادر (4) وما هي مباحث السنة عنده التي تكون مصدرا للتشريع في الإسلام؟ وبعد البحث في كتب الشيخ الألباني وغيره من العلماء توصل الباحث إلى : (1) أهمية السنة في الإسلام وفي الأحكام (2) أن أقوال الشيخ الأشرلباني الفقهية دائما تنبني على ألأصول التي مصدها السنة (3) ويرى أن السنة لها مكانتها الرفيعة كمصدر من مصادر التشريع مع القرآن. (4) والسنة التي تكون مصدر للتشريع هي التي تكون من الحديث الصحيح من النبي من قول أو فعل أو تقرير منه السنة التركية. أما الحديث الضعيف لا يجوز الاحتجاج به وإن كان في فضائل الأعمال. أما ما نقل من الصحابة كمراسيل الصحابة , آثارهم وقولهم من السنة كذا وكذا أو أمرنا أو نهينا بكذا وكذا فهي حجة كذلك. وأما إذا كان ذلك من التابعين فلا.الكلمات الرئيسة: السنة , الأحكام الإسلامية , الألباني
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Dozan, Wely, and Mutia Mahdalena Efendi. "Hermeneutika Hadis Sa’dudin Al-Utsmani." Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir 2, no. 2 (January 14, 2021): 183–217. http://dx.doi.org/10.20414/sophist.v2i2.28.
Full textAbstract:
The term heremeneutics in contemporary thought is often used as a reference in understanding the text of the Qur'an and Hadith. Hermeneutics serves as a tool for producing understanding and the most well-known methodology for understanding texts contextually and structurally well. The focus of this research will be to map understanding significantly through the hermeneutic theory of contemporary ulama, namely Sa'dudin al-Ustmani in his book "Manhaj Sunnah An-Nabawiyyah". This paper aims to explore methodologi understanding through hermeneutic theory of hadith which produces three important aspects in understanding the Sunnah of An-Nabawiyyah, namely: First, Tasarruf in religious matters conveyed by the apostle. Second, the tasarruf in the religion that is ijtihadi by the Prophet is the error of revelation and sometimes it is wrong but it does not continue in the error, usually there is revelation that justifies it. The revelation that justifies this is sometimes in the form of al-Qur'an, sometimes it is also not the third al-Qur'an, tasarrufat in world affairs. The basic assumption of the author is to describe and describe the contemporary scholar Sa'dudin Al-Ustmani in his book Manhaj sunah an-nabawiyah whose book aims to provide an intermediate understanding in understanding the sunnah an-nabawiyah.
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Irsyad Rafi, Laode Ismail Ahmad, and Fatimah Fatimah. "Konsep Dilālah Fi'li al-Nabi dan Implikasinya Perspektif Fikih Ikhtilaf." NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam 7, no. 2 (December 10, 2021): 236–58. http://dx.doi.org/10.36701/nukhbah.v7i2.353.
Full textAbstract:
This study aim to investigate the concept of dilālah fi'li al-Nabi in terms of interpreting the sunnah from the prophet. This study also aim to know the implication of dilālah fi'li al-Nabi of the perspective of fiqh ikhtilaf. The methodological approach of the study was qualitative literature review using philosophical normative approach and the rules of ushul fiqh approach. The results of this study indicate that: (1) The law of Istinbāṭ sunnah fiʻliyah has been considered to be different from sunnah qauliyah, particularly in an attempt to understand the dilālah. If the sunnah qauliyah is merely interpreted based just only by its language, the fi'liyah sunnah is interpreted based on the essence of prophets’ actions also. Therefore, it is necessary to have a deep understanding of determining the law of the Prophet's actions. The Prophet's position as a qudwah and a human being that Allah has given distinction to him made the application of the law become different to his followers. So that it has to be taken into consideration before deciding any laws related to the prophet’s hadiths. (2) Ikhtilaf uṣūliyīn on dilālah fi'l al-Nabī has implications on various fiqh problems which postulate the actions of the Prophet. Ikhtilaf happens in an attempt to understand fi’l al-Nabī al-mujarrad because there are no supporting argument or the qarīnah, the explanatory instructions which is useful as a lawmaker. Some uṣūliyīn think that taʼassī in terms of the actions done by Nabi Muhammads’ followers will be rewarded by Allah though the actions are not related to any worship. Therefore, the spirit of taʼassī to sunna Nabi must be follewed by a proper understanding and a proper application, because a contradictive application of maqāṣid syarīʻah can happen if it is partially understood and jumūd. In contrast, the other groups that are against this spirit must beware of falling into excessive attitudes that can ruin the good relation between muslims, and must beware of falling into deviations.
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Makhfud, Makhfud. "Meninjau Ulang Signifikansi Kedudukan Hadits dan Ingkar al Sunnah." Jurnal Pemikiran Keislaman 28, no. 1 (December 16, 2017): 47–68. http://dx.doi.org/10.33367/tribakti.v28i1.414.
Full textAbstract:
Hadits sesungguhnya dipenuhi topik-topik yang sangat urgen untuk kita dekati. Seandainya kita benar-benar merealisasikan dengan penuh kesungguhan, tampaklah kepada kita kandungan-kandungan hadits berupa: penerapan syari’at yang cocok untuk setiap waktu dan tempat; sesungguhnya ragam petunjuk hadits bukanlah suatu pelajaran yang mengawang-awang, tetapi menyentuh kejadian-kejadian yang menimpa kelompok manusia baik personal maupun kolektif; Kedudukan Sunnah dalam Islam sebagai sumber hukum para ulama juga telah berkonsesus dasar hukum Islam adalah al Quran dan Sunnah. Dari segi tinkatan dasar Islam, Sunnah menjadi dasar hukum Islam (Tasyri`iyyah) kedua setelah al Quran. Hal ini dapat dimaklumi karena fungsi sunnah sebagai penjelas terhadap alQur’an dan mayoritas sunnah relatif kebenarannya (zhanny ats tsubut), tetapi sebagian kelompok yang oleh ahli hadits disebut ahli bid`ah mengingkari keberadaan dan kedudukan sunnah terhadap al Quran.