Ilmu Hadis

Ajaran Islam yang diinformasikan dari al-Quran dan hadis tidak hanya berbicara tentang aturan hukum, akan tetapi juga banyak berbicara tentang akhlak dalam berbagai lingkupnya. Hadis tidak hanya menceritakan tentang keteladanan Rasulullah SAW dalam hal-hal yang berhubungan dengan ibadah, tetapi juga bercerita tentang keteladanan Rasulullah SAW dalam hal akhlaqul karimah. Namun pada sisi lain beberapa hadis Nabi SAW juga menginformasikan tentang sikap dan aturan Nabi SAW yang sangat tegas dan terkesan koersif. Sehingga menghilangkan gambaran sifat lembut dan kasih sayang beliau.
Tujuan Penelitian ini adalah untuk mengetahui pemahaman terhadap hadis-hadis tentang koersif dalam hal ibadah, dalam hal muamalah, dan sikap terhadap orang kafir. Penelitian dilakukan melalui kritik matan dengan menggunakan pendekatan rasio, sejarah, dan prinsip-prinsip pokok ajaran Islam. Kemudian dianalisis secara mendalam dan tuntas dengan pendekatan kontekstual sosiologis.
Hasil dari penelitian ini adalah pemahaman terhadap tindakan koersif Rasulullah SAW dalam ibadah, bermu’amalah, dan sikap terhadap orang kafir. Yang semua hal itu memiliki latar belakang yang mempengaruhinya dan juga memiliki tujuan dalam penyampaian hadis tersebut. Yaitu dalam ibadah bertujuan untuk membedakan orang-orang munafik dengan kaum muslim, dan bertujuan agar kaum muslim dapat berinteraksi antara satu dengan yang lain. Koersif dalam mu’amalah memberikan efek jera bagi pelaku dan sebagai peringatan bagi orang lain untuk tidak melakukan perbuatan yang sama. Koersif terhadap orang kafir merupakan sebuah perintah yang hanya berlaku jika kondisi antara kaum muslim dan non muslim sedang tidak baik. Semua tindakan koersif Rasulullah SAW bertujuan untuk pembentukan masyarakat Islam.
Kata kunci: Koersif, Rasulullah SAW, Pemahaman hadis

Masum İmam fikrinin ortaya çıkışının bir sonucu olarak Rasulullah(s.a.v.)’den merfu olarak nakledilen birçok rivayet önceleri mevküf hale , daha sonra ise maktü hale dönüştürüldü . Bu durum Şia hadis usulü açısından fazla bir sorun olarak görülmese de Sünni ulema arasında mursel , munkatı , mevkuf ve maktü rivayetlerin reddinde önemli bir etki yapmıştır. Masum İmam inancı , bir yandan merfu rivayetlerin mevküf , mevküf rivayetlerin ise maktu hale dönüştürülmesine yol açarken aynı zamanda yazılı rivayetlere olan ilgiyi de azaltmıştır. Bu ise Şii yazılı kaynaklarının önem kazanmasının gecikmesine yol açtı. 12. İmamın gaybetu’s-suğraya sonra ise gaybetu’l-kubraya girişi düşüncesi ile Şia rivayet tarihinde yeni bir dönem başlamış ve yazılı rivayetlere olan ilgi tekrar artmıştır. Ancak bunun çok geç dönemlerde gerçekleşmesi rivayetler için farklı sorunları gündeme getirdi. Elinizdeki bu çalışma ile , tüm bu gelişmeler ve ortaya çıkan sorunlar anlaşılır kılınmaya çalışıldı.

Abstrak Berbagai anggapan Islamisis atau yang lebih di kenal dengan Orientalis, menyatakan bahwa Hadis merupakan z}anni> al-wuru>d. Hal ini bisa dilihat dari pernyataan G.H.A Juynboll bahwa ia menolak keras hadis ah}ad dengan beberapa teorinya seperti common link atau diving strand. Penolakan keras terhadap Hadis ah}ad ini tidak hanya dikemukan oleh Juynboll. Hal senada juga diungkapkan oleh Joseph Schacht. Jika diamati lebih seksama, khazanah Hadis mayoritas jalur ah{ad dikarenakan sangat jarang sekali hadis yang mutawa>tir. Jika kaum Islamisis menolak hadis ah}ad, maka dapat dipastikan secara tidak langsung menolak Hadis sebagai landasan hukum (maqa>s{id al-shari'>ah). Abstract Various assumptions of Islamism or better known as Orientalists, state that the Hadith is z}anni> al-wuru>d. This can be seen from G.H.A Juynboll's statement that he balked at the hadith} ahad with several theories such as common links or diving strands. This strong rejection of the Hadith} is not only Juynboll. The same thing was expressed by Joseph Schacht. If observed more closely, the treasures of the majority of the hadith are {ad due to the very rare hadith that is mutawa> tir. If the Islamists reject the ah ahad, then it can be ascertained indirectly rejecting the Hadith as a legal basis (maqa> s {id al-shari '> ah).

Fiqh al-Hadist adalah salah satu aspek dalam ilmu Hadis. Aspek ini tak kalah penting dengan aspek-aspek ilmu Hadis lain seperti sejarah Hadis dan ilmu Hadis, musthalah Hadis dan lain-lain. Begitu banyak penolakan terhadap HadishadisNabi yang shahih berawal ketika orang sulit memahami Hadis-hadistersebut. Di sisi lain, banyak kerancuan praktek ajaran tertentu berpangkal dari kekeliruan memahami Hadis. Fiqh al-hadits, sebagai ilmu yang berupaya memahami Hadishadis Nabi dengan baik merupakan bagian yang tak dapat ditawar lagi dalam studi Hadis.
Kata Kunci: fiqh al-hadits, shalih li kulli zaman wa makan, syarh al-hadits.

A. Latar Belakang Hadis merupakan salah satu pedeman umat islam dalam menjalankan agama Islam disamping Al-Qur'an. Maka dari itu, menjaga kemurnian hadis agar tetap menjadi sumber ajaran Islam yang mampu membawa pada kemaslahatan menjadi tanggung jawab umat Islam, terutama dari kalangan intelektual Islam. Salah satu persoalan dalam studi hadis yang senantiasa menjadi perdebatan adalah masalah kodifikasi hadis. Masalah ini selalu menjadi perdebatan yang cukup hangat dan menyita banyak energi di kalangan para sarjana keislaman, khususnya bagi mereka yang menaruh minat yang sangat tinggi pada bidang kelimuan hadis. Masalah kodifikasi apabila ditinjau dari sejarahnya cukup memiliki berbagai macam persoalan didalamnya, mulai dari munculnya kepentingan aliran, wafatnya para penghafal hadis, hingga banyaknya hadis yang tercampur dengan pendapat para sahabat serta tabi'in, serta hal yang tak kalah pentingnya dibicarakan adalah kerangka metodologis kodifikasi (tadwin) hadis itu sendiri. Kajian seputar metodologis dalam kodifikasi tersebut tentunya akan mengungkap data penting tentang bagaimana proses historis tadwin hadis dibangun di atas landasan dan dasar-dasar metodologis yang kokoh. Berbagai macam persoalan kodifikasi tersebut tentunya perlu diluruskan untuk kepentingan kemaslahatan berama, khususnya umat islam.

Sejak zaman ulama-ulama klasik, mereka telah banyak meneliti hadis-hadis baik dari sisi sanad dan matan. Buah dari pengabdian dan kerja keras mereka telah menghasilkan kaidah dan metode yang sangat bagus dan bermanfaat dalam penelitian hadis, terutama untuk meneliti para periwayat yang menjadi mata rantai dalam periwayatan hadis (sanad). Bahkan dapat dikatakan bahwa untuk studi sanad ini, secara metodologis sudah relatif mapan. 
Sementara itu untuk studi matan, secara metodologis masih belum mapan. Hal itu diindikasikan dengan banyaknya kriteria yang diajukan oleh para ulama sebagai kaidah kesahihan matan hadis, dimana kriteria ulama tertentu berbeda dengan kriteria ulama yang lain. Oleh karena itu, hendaknya terus dilakukan upaya guna mengembangkan dan merumuskan kaidah dan metode untuk studi matan hadis ini.

Many scholars, both Muslim and Western, modern and contemporary, draw erroneous conclusions about the differences in theological flow in the context of the narration of hadith. One of the most crucial wrong conclusions is that the validity of the hadith is questioned because of ideological bias and political interest bias in the narration of the hadith. Whereas, a narrator widely labeled "Shafi'ah Rafi'ah", an ideology that is claimed to be "extreme bid'ah" (al-ghuluw fi al-bid'ah) by the Sunnis, namely ʻAbbâd b. Ya'qûb (w. 250 H), adorns many books of Sunni's main hadith book. By applying the descriptive-analytical method and jarḥ wa ta'dîl approach, the author is interested in exposing evidence that 'Abbâd b. Ya'qûb is a Shî'ah-Râfiḍah. The author is also interested in exploring the existence of ʻAbbâd in the Sunni main hadith books and analyzing the value of the hadith narrated by 'Abbâd and the substance of the hadith narrated by ʻAbbâd in the books of the Sunni main hadith. This study proves that 'Abbâd b. Ya'qûb was a Hadith narrator of Syiah-Râfiḍah ideological. However, the existence of the 'Abbâd as narrators calculated in the compilation Sunni's Hadith main books (ummahât kutub al-ḥadîth) cannot be negated. Abstrak Banyak sarjana, baik Muslim maupun Barat, modern maupun kontemporer, menarik kesimpulan yang keliru tentang perbedaan aliran teologis dalam konteks periwayatan hadis. Salah satu kesimpulan keliru yang paling krusial adalah bahwa keabsahan hadis itu dipertanyakan karena bias ideologi dan bias kepentingan politik dalam periwayatan hadis. Padahal seorang perawi yang secara luas diberi label "Shî'ah-Râfiḍah," sebuah ideologi yang diklaim sebagai "bid'ah ekstrim" (al-ghuluw fi al-bid'ah) oleh Sunni, yaitu ʻAbbâd b. Ya'qûb (w. 250 H), menghiasi banyak kitab hadis induk Sunni. Dengan menerapkan metode deskriptif-analitis dan pendekatan jarḥ wa ta'dîl, di sini penulis tertarik untuk membeberkan bukti-bukti bahwa 'Abbâd b. Ya'qûb adalah seorang Shî'ah-Râfiḍah. Penulis juga tertarik untuk mengeksplorasi keberadaan ʻAbbâd dalam kitab-kitab hadis induk Sunni serta menganalisis nilai hadis yang diriwayatkan oleh 'Abbâd dan substansi hadis yang diriwayatkan oleh ʻAbdâd dalam kitab-45 kitab hadis induk Sunni. Kajian ini membuktikan bahwa 'Abbâd b. Ya'qûb adalah seorang perawi Hadis yang berideologi Syiah-Râfiḍah. Namun demikian eksistensi 'Abbâd sebagai perawi yang diperhitungkan dalam kitab-kitab kompilasi Hadis induk (ummahât kutub al-ḥadîth) Sunni tidak bisa dinegasikan.

Pendahuluan Dewasa ini, melihat dari realita dan perkembangan zaman, dimana problem sosial keagamaan yang dihadapi sekarang ini semakin kompleks. Kajian teks-teks keagaamaan Islam yang bersumber dari ajaran Al-Qur'an dan hadis tidak bisa berdiri sendiri, melainkan ia harus melibatkan disiplin ilmu lain, atau dengan kata lain kedua sumber ajaran Islam yang disebut di atas harus juga berdialog dengan keadaan (realitas) dan perkembangan zaman. Harus diakui, bahwa Islam dan Sains kerapkali diasumsikan sebagai dualisme yang tidak bisa bertemu atau dengan kata lain saling bertolak belakang. Pengilmuan sains dianggap terpisah dari agama, dan dianggap tidak mendatangkan keshalehan. Hal ini dikarenakan Islam yang direpresentasikan oleh ayat Al-Qur'an dianggap tidak dapat dijelaskan dengan teori ilmu pengetahuan. Dengan alasan, ayat Al-Qur'an bersifat absolut, sementara teori ilmu pengetahuan akan selalu berkembang, relatif, dapat dibantah dan bahkan dapat dipalsukan.

Diajukan untuk memenuhi tugas Ujian Tengah Semester mata kuliah Hadis Aqidah Dosen Pengampu: Hasanuddin, M.A. Disusun Oleh: Abdurrahman Al-Rasyid 11170340000065 PROGRAM STUDI ILMU ALQURAN DAN TAFSIR FAKULTAS USHULUDDIN UNIVERSITAS ISLAM NEGERI SYARIF HIDAYATULLAH JAKARTA

Discussions about the beginning of the writing the hadiths are very important in terms of enabling to determine a time period in which the important determinations will be based on the history of the hadith. Especially, the existence of narrations that can be used as evidence against and in favor of this issue makes this debate even more meaningful. In fact, the interest in the hadith has led to efforts to transfer this knowledge both orally and in writing from the early periods of the hadith history. Although it is noted that from the earliest times, as a result of the reliance on memory rather than writing, a reflex against writing hadith has remained in existence for a certain period of time, but it is understood that the activities on hadith writing have found a wide scope of practice and oral tradition left its place to written culture in the subsequent process of time. In this context, efforts towards written narrations have brought the writing to the fore fore as the prevailing element in the preservation and transmission of hadiths over time. One of the efforts in this direction is the imlā activities that begin between the teacher and the student, and has became widespread intellectual interest in the process. Imlā is a reliable method of the reception of hadith based on the fact that the material subject to the narration is written under the supervision of the shaykh himself in accordance with a number of rules and corrected it by checking on the original copy.
This method, the first examples of which were seen in the period of the Prophet Muhammad (pbuh), started to be seen technically in the 2nd century (8.). In the middle of this century, Hadith imlā activities, which gained momentum, had become one of the important ways of hadith reception and transmission. These activities, which has attracted the attention of very large groups since the 3rd century (9.)  has continued for a long time. During these periods, Imlā sessions, which are not determined as a special meeting place, were organized in mosque, market, bazaar, streets and avenues and in the 5th century (11.), it began to organized in madrasas and dār al-hadīth, which were the science centers of the period. In addition, such scientific institutions built in different regions with the special incentives of the state officials in this process have given a more systematic identity to the imlā sessions in terms of the place and time of meeting. Imlā meetings, which were accepted by the people as well as the muhaddiths; have been organized in many regions such as Baghdad, Basra, Damascus, Medina, Qazvin, Isfahan, Herat, Merv and Nishapur. In addition, the participation of large masses in the meetings led to increase the intellectual curiosity towards imlā activities and enriched the hadith culture of these regions.
In this context, imlā sessions have also ensured the formation of a social fabric by bringing together different segments of society from scholars to politicians on a common ground of “hadith”. Moreover, with this method, which plays an important role in the written narration and preservation of the hadiths, a remarkable literature has emerged in the hadith literature thanks to extensive participation to the imlā sessions concluded in various regions since the early periods. During these sessions, a large number of literary works in different genres and sizes named as juz’, madjlis and amālī were created, as a result of these activities it made a significant contribution to the hadith literature and culture.
By the 10th century (16.), the activities of imlā lost its former importance due to various reasons such as the increasing reliance on books with the effect of the changing in the understanding on science and culture of the period, the collection of hadiths the understanding on science and culture of the period, the becoming large extent, and the decreasing in hadith the hafizes and enthusiastic students. In this study, the historical aspect of imlā method which arouses intellectual curiosity on almost every segment of the society that interested in hadith, from scholars to politicians as well as muhaddiths, and the reflections of imlā activities on the history of hadith literature and history were examined.
Keywords: Hadith, Narration, Writing, Imlā, Amālī.
Hadislerin yazımının başlangıcına dair tartışmalar, hadis tarihi açısından önemli tespitlerin üzerine inşa edileceği bir zaman dilimini saptamaya imkân tanıması bakımından oldukça önemlidir. Özellikle bu konuda lehte ve aleyhte delil olarak kullanılabilecek birtakım rivayetlerin bulunması, bu tartışmayı daha da anlamlı kılmaktadır. Öyle ki hadise duyulan ilgi, hadis tarihinin erken dönemlerinden itibaren bu ilmin gerek sözlü gerekse yazılı nakline dönük çabaları beraberinde getirmiştir. İlk dönemlerden itibaren yazıdan ziyade hafızaya olan güven geleneğinin bir sonucu olarak belli bir müddet hadis yazımına karşı bir refleksin varlığını koruduğu kaydını koymakla birlikte hadis yazma faaliyetlerinin ilerleyen süreçte büyük ölçüde tatbik sahası bulduğu ve sözlü geleneğin yerini yazılı kültüre bıraktığı anlaşılmaktadır. Bu bağlamda yazılı rivayete yönelik çabalar, zamanla hadislerin muhafazasında ve naklinde yazının hâkim unsur olarak ön plana çıkmasını sağlamıştır. Bu minvaldeki çabalardan biri de hoca ile talebe arasında başlayan ve süreç içerisinde yaygınlaşarak entelektüel bir ilgiye dönüşen imlâ faaliyetleridir. İmlâ, rivayete konu olan malzemenin birtakım kurallara uygun olarak bizzat hocanın nezaretinde yazılması ve asıl nüsha üzerinden kontrol edilerek tashih edilmesi esasına dayanan güvenilir bir hadis tahammül yöntemidir.
Hz. Peygamber (s.a.v) döneminde ilk nüvelerine rastlanan bu usûl, teknik anlamda 2. (8.) yüzyılla birlikte görülmeye başlamıştır. Bu asrın ortalarına gelindiğinde hız kazanan hadis imlâ faaliyetleri, hadis tahammül ve naklinin önemli araçlarından biri haline gelmiştir. 3. (9.) yüzyıldan itibaren oldukça kalabalık grupların ilgisine mazhar olan imlâ ameliyesi uzun müddet varlığını sürdürmüştür. Bu dönemlerde müstakil bir toplanma yeri belirlenmeyen imlâ oturumları mescid, çarşı, pazar, sokak ve caddelerde düzenlenmiş olup 5. (11.) yüzyılla birlikte kendi dönemlerinin ilim merkezleri olan medrese ve dârülhadîslerde yapılmaya başlanmıştır. Ayrıca bu süreçte devlet erkânının da hususî teşvikleri ile farklı bölgelerde inşa edilen bu tür ilmî müesseseler, toplanma yeri ve zamanı bakımından imlâ meclislerine daha sistematik bir hüviyet kazandırmıştır. Muhaddislerin yanı sıra halk nezdinde de hüsn-i kabul gören imlâ oturumları; Bağdat, Basra, Dımaşk, Medine, Kazvin, İsfahan, Herat, Merv ve Nişabur gibi çok sayıda bölgede akdedilmiştir. Bununla birlikte düzenlenen toplantılara sayıca geniş kitlelerin iştirak etmesi de hem toplum nezdinde imlâ faaliyetlerine yönelik entelektüel merakı artırmış hem de bölgenin hadis kültürüne zenginlik katmıştır.
Bu bağlamda imlâ meclisleri, âlimlerden siyasetçilere kadar farklı toplum kesimlerini “hadis” ortak paydasında bir araya getirerek sosyal bir dokunun oluşmasını da temin etmiştir. Ayrıca hadislerin yazılı rivayetinde ve muhafazasında önemli bir rol oynayan bu yöntemle, erken dönemlerden itibaren çeşitli bölgelerde akdedilen geniş katılımlı imlâ toplantıları sayesinde hadis edebiyatında kayda değer bir literatür ortaya çıkmıştır. Öyle ki bu oturumlarda değişik tür ve çapta cüz’, meclis ve emâlî şeklinde isimlendirilen çok sayıda edebi eser meydana gelmiş; bu faaliyetler neticesinde hadis literatürüne ve hadis kültürüne önemli bir katkı sağlamıştır.
10. (16.) yüzyıla gelindiğinde ise imlâ faaliyetleri, dönemin ilim ve kültür anlayışındaki değişimin de etkisi ile kitaplara itimadın artması, hadislerin büyük ölçüde müdevven hale gelmesi ve hadis hâfızları ile şevkli talebelerin azalması gibi çeşitli nedenlerle eski önemini kaybetmiştir. Bu çalışmada muhaddislerin yanı sıra âlimlerden siyasetçilere kadar, toplumun hadise ilgi duyan hemen her kesimi üzerinde entelektüel bir merak uyandıran imlâ usûlünün tarihi serencâmı ele alınmış, imlâ faaliyetlerinin hadis kültür tarihine ve literatürüne yansımaları incelenmiştir.
Anahtar Kelimeler: Hadis, Rivayet, Kitâbet, İmlâ, Emâlî.

NU merupakan sebuah oragnisasi keagamaan yang didirikan oleh KH. Hasyim Asy’ari. Oraganisasi ini mempunyai manha>j (metode) dalam hal istinba>t} al-h}ukm (pengambilan hukum) untuk menjawab sebuah tantangan modernitas zaman. Metode tersebut menggunakan bahtsul masail yang biasanya di kaji di berbagai pesantren kalangan NU, dalam bahtsul masail ini, NU mengutip beberapa hadis sebagai pondasi dan penguat dalam berargumen. Namun, hadis dalam pandangan pendiri NU sendiri terdapat ciri khas dan focus bahasan yang tidak berbeda dengan muh}addi>thi>n pada umumnya. Hadis dalam pandangan KH. Hasyim Asy’ari> bisa terbaca dengan jelas lewat buku karangannya yang berjudul Risa>lah Ahl al-Sunnah wa al-Jama>’ah. Kitab tersebut ditulis atas respon konidisi keberagamaan Indonesia antara tahun 1920-1930 M yang beberapa prejudice terhadap NU dengan label bid’ah. Label ini disematkan atas respon ritual keagamaan khas NU seperti tahlilan, slametan dan lain-lain. Labelitas dan prejudice tersebut dibantah dengan munculnya tulisan KH. Hasyim Asy’ari yang merespon hal tersebut. Dalam karangannya ia menjelaskan bahwa bid’ah yang dimaksud dan disematkan kepada kalangan NU, bukanlah bid’ah yang dimaksud dalam hadis Nabi.

الحمد لله الذي أنعم علينا بنعمة الإسلام وجعلنا أتباع خير الأنام وهيئ لنا عبادته في الشهور والأيام وأرسل لنا رسوله المصطفى المظلل بالغمام والصلاة والسلام على خير رسل الله الكرام سيدنا محمد عليه افضل الصلاة وأتم السلام الذي أرشدنا إلى طريق السلام وأمرنا بالاقتداء به والامتثال لأمره عليه الصلاة والسلام شفيعنا يوم
الزحام وعلى آله وأصحابه الهداة الأعلام

This research is motivated by a number of discrepancies between the reality of educational hadith quotation and the standard of the hadith quotation of the hadith. These divergences include the differences in the reference to educational hadith, assessment and process of understanding. This study aims to explain the motivation behind the citation of the educational hadith; classifying forms of educational hadith references, managing the validity of the educational hadith, categorizing the process of understanding the hadith; identifying the problems faced by educational hadith quoters, and then submiting the solution. This research applies integrative design between field research and library research. This study argues that the background of the educational hadith quotation revolves around the belief in the relevance between hadith and education; there are many discrepancies between the reality of the educational hadith quotation and the standard excerpt of the hadith; the problem of the educational hadith citation revolves around the ignorance of the hadith sciences and the difficulty of access to the primary reference to the hadith. This article then offers a solution that is to use the digital library of the hadith.

Abstrak: Penelitian ini dilatarbelakangi oleh banyaknya ketidaksesuaian antara realitas pengutipan hadis pendidikan dan standar pengutipan hadis dalam perspektif keilmuan hadis. Ketidaksesuaian itu meliputi perujukan, penilaian dan proses pemahaman hadis pendidikan. Penelitian ini bertujuan untuk menjelaskan motivasi yang melatarbelakangi pengutipan hadis pendidikan; mengklasifikasi bentuk rujukan hadis pendidikan, mengklasifikasi nilai hadis pendidikan, dan mengkategorisasi proses pemahaman hadis; mengidentifikasi problematika yang dihadapi pengutip hadis pendidikan, serta mengajukan tawaran solusinya. Penelitian ini menerapkan desain integrasi antara penelitian lapangan (field research) dan penelitian kepustakaan (library research). Hasil penelitian ini menunjukkan bahwa latar belakang pengutipan hadis berkisar pada keyakinan adanya relevansi antara hadis dengan konsep dan sistem pendidikan; banyak ketidaksesuaian antara realitas pengutipan hadis pendidikan dengan standar

Dalam Islam, perempuan merupakan salah satu ciptaan yang sangat dihormati. Banyak nash yang menceritakan tentang perempuan. Mulai dari penciptaannya, fungs i dan keutamaannya telah diterangkan dalam Alquran dan hadis. Setiap makhluk, Allah ciptakan dengan sifat dan fungsinya masing-masing. Antara perempuan dan laki-lak i, tentu secara fisik tidak sama serta memiliki qadrat yang berbeda. Qadrat perempuan itu mengandung, melahirkan, dan menyusui sedangkan laki-laki tidak ditakdirkan untuk itu, namun dibebankan dengan hal lain, seperti kewajiban mencari nafkah untuk keluarganya. Kerap sekali kita temukan masalah-masalah dalam rumah tangga. Antara lain perselisihan antara sang istri dan suami, tentang kewajiban dan hak-haknya. Hadis Rasulullah telah menjelaskan banyak hal terkait itu, dan para ulama pun mempermuda h kita memahami nya melalui fatwa-fatwa dan penjelasan sebuah hukum dalam kitab-kitab. Beruntungnya lagi, kita hidup di zaman yang sudah instan, khususnya bidang ilmu. Para ulama telah menyajikan penjelasan tentang hadis-hadis nabawi dengan baik sehingga kita tinggal membaca dan memahami hadis-hadis tersebut dengan mudah. Adapun hadis-hadis yang masyhur dan terdengar di kalangan masyarakat, sehingga masyarakat mulai mempelajarinya dan mengamalkannya. Namun tidak semua hadis yang beredar di masyarakat dipahami dan diamalkan dengan benar. Pemahaman yang salah menuai perilaku dan pengamalan hadis yang keliru juga, bahkan dapat menyesatkan. Diantaranya ada hadis tentang penciptaan perempuan dari tulang rusuk laki-laki.

Hadis merupakan salh satu disiplin keilmuan yang menjadi pusat perhatian yang melahirkan beberapa tokoh yang melahirkan gagasan dan pemikiran kontemporer dalam bidang hadis. Seperti halnya Muhmmad Nas}r al-Di>n al-Alba>ni>, salah satu tokoh yang mencurahkan hidupnya mengkaji bidang hadis. Beberapa buah pemikirannya ini dianggap kontroversial karena sangat berlawanan dengan mayoritas ulama hadis pada umumnya. Selain kontroversi, ia juga dinilai tidak konsisten dalam menetapkan sebuah kualitas hadis. Namun, berbagai stereotype yang disematkan pada albani, ia tetap dianggap sebagai salah satu tokoh pembaharu dalm bidang kajian hadis. Namun, dari kejeniusannya ini, al-Alba>ni> banyak menuai kritikan dari beberapa ulama sezamannya dan juga setelahnya. Dikarenakan ia tidak mempunyai guru langsung dalam belajar ilmu hadis dan juga dalam menetapkan status hadis pun terjadi sebuah pertentangan (ta’a>rud}) dengan mayoritas ulama.

Hadith taught in several pesantren focuses on aspects of practicing Islamic teachings related to fiqh, morals, and tasawwuf. Teaching hadith in pesantren aims to improve religious practice, not aimed at equipping santri in carrying out research in a critical and independent. Different from other pesantren in Buntet Pesantren, pesantren Darussalam Buntet teaches material on mushthalahul hadith. This study aims to determine the methods and learning objectives of mushthalahul hadith in the Pesantren Darussalam Buntet Cirebon and the understanding of
the students. This study uses a qualitative method. The research was carried out by going directly into the field and exploring the existing libraries in pesantren Darusalam Buntet. The results showed that the learning of mushthalahul hadith in pesantren Darussalam Buntet exists in madrasa diniyah with the term marhalah. Marhalah ‘ula there are no mushthalahul hadith subjects. Marhalah tsaniyah uses the book Al-Quthufuddaniyah Nadzam Imam Baiquny. Marhalah tsalitsah
uses the book al-Qawaid al-Asasiyyah fi ‘Ilm Mushthalahil Hadith. Marhalah Muhadzarah uses the book Taisir Mushthalahul Hadith Mahmud al-Thahhan. The three books are directly taught by KH Ahmad Rifqi Chowas with the method of bandongan, deliberation, discussion, rote learning, and assignment.The purpose of learning Mushthalahul Hadith is so that the students can understand the science of Hadith as a source of guidance in Islamic law well and not rash, not easily fooled, not easy to aweaken, appreciate the tashih performed by theologian
of hadith experts, appreciate differences in the fiqh sect, learn istimbath of theologian, and appreciate sunnah Rasulullah SAW as a source of law. The students understanding can be seen from the results of the study conducted every semester (middle semester exams and final semester exams) in the form of oral and chitabah examinations with a tiered study of books according to class.
Keywords: hadith science, musthalahul hadith, pesantren darussalam.

Discussions about the beginning of the writing the hadiths are very important in terms of enabling to determine a time period in which the important determinations will be based on the history of the hadith. Especially, the existence of narrations that can be used as evidence against and in favor of this issue makes this debate even more meaningful. In fact, the interest in the hadith has led to efforts to transfer this knowledge both orally and in writing from the early periods of the hadith history. Although it is noted that from the earliest times, as a result of the reliance on memory rather than writing, a reflex against writing hadith has remained in existence for a certain period of time, but it is understood that the activities on hadith writing have found a wide scope of practice and oral tradition left its place to written culture in the subsequent process of time. In this context, efforts towards written narrations have brought the writing to the fore fore as the prevaili...

Bu araştırmada, bir rivayetin muttasıl olabilmesi için gereken hususlar ve semâ şartı ele alınmıştır. Hadis muan’an olarak rivayet edildiğinde kabul edilip edilemeyeceği şayet kabul edilecekse de semâ şartı olup olmadığı tetkik edilmiştir. Bu hususta ilk dönem hadisçilerden bize ulaşan nakiller değerlendirilerek o dönemdeki uygulamalar dikkate alınmıştır. Daha sonra müen’en hadisin kullanımı incelenerek muan’an hadisle aralarındaki farka değinilmiş ve bu yöntemle nakledilen hadisin kabul olabilmesi için aranan şartlar incelenmiştir. Hadislerin muan’an ve müen’en yöntemle rivayet edilmesindeki amaçların neler olduğu ve bunların, hadislerin sıhhati açısındaki etkisi araştırılmıştır. Bu hususta mütekaddimûn hadisçilerin yaklaşımları esas alınarak değerlendirmelerde bulunulmuştur.

The phenomenon of takfiri among Muslims cannot be denied that it is still presend to day. These problems occur, because of differences in views, differences interpretation or taking interpretations that are not comprehensive. Hasan Al-Banna is a Muslim figure who also discovered this period. Syekh Hasan Al-Banna has views of this group. This Study aims to deterimine how Hasan Al-banna views and what solutions he offers. the method used is teh riseac using Diltehy's, namely library reseac using Dilthe's philosophical Hermeneutical approach. Reseach Findings. First, tgose who can be convicted as infidels are those who clearly deny the basics of relegion sucj as denying faith ini Allah, Apostles, Angels, hony book, and unsen things (heaven, hell, grave, punishment, etc.reachable by reason).Second the. perpetratos of grave sins are not punished as disbelievers on the condation taht they believe in Allah's law, but the are unable to carry it out, do not understand, do not know and are stupid. As por the solution offered by hasan Al-Banna is not too quick to punish other kafirs before seeing qarinah which causes him to disbelieve and fear Allah, in order to avoid careless attitudes and takalluf attitudes.

Abstrak, Penetapan Susunan Ayat, Surat dan Rasm al-Qur'an. Kodifikasi al-Qur'an pada masa Usman bin Affan melahirkan Mushaf Usmani sebagai hasilnya. Setelah berlalunya masa kodifikasi, muncul perbincangan hangat tentang susunan atau tertib ayat dan surat yang ada dalam al-Qur'an karena pada mushaf yang disusun oleh Usman dan timnya ditemukan perbedaan dengan susunan ayat dan surat yang ada pada mushaf-mushaf para shahabat lainnya. Para ulama sepakat tentang tauqifiynya susunan ayat-ayat al-Qur'an (sesuai dengan yang ditetapkan oleh Nabi). Begitu pula halnya dengan susunan surat-surat dalam al-Qur'an dipahami sebagai sesuatu yang bersifat tauqifiy dari nabi, walaupun para ulama terdapat perbedaan pendapat namun argumen atau dalil tauqifiynya susunan surat lebih kuat dibandingkan 2 argumen lainnya yang berpendapat bahwa susunan surat-surat adalah ijtihadiy seluruhnya atau pun pendapat yang menyatakan sebagiannya ijtihadiy dan sebagiannya tauqifiy. Pembicaraan lain yang muncul adalah tentang rasmi al-Qur"an pada mushaf Usman. Argumen dan dalil yang dikemukakan menunjukkan bahwa rasm al-Qur'an adalah istilah untuk pola penulisan al-Qur'an yang disepakati oleh Usman bukan tauqifiy daru Nabi, mengikutinya tidak wajib namun demikian rasm Usman tetap harus dijadikan standarisai pola penulisan al-Qur'an.
Abstract, The Sequence of Verses, Surahs and Rasm of Quran. Codification of Quran during the Utsman caliphate produced Usmani manuscripts (mushaf). After the codification era, the controversy about the sequence of verses and surah in the Quran appeared, because the manuscripts compiled by Usman and his team were found to be different with manuscripts sequence from other Companions. The scholars agreed on the tauqifiy of verses sequence in the Quran in which should be as determined by the Prophet. Likewise, the sequence of verses in the Quran was believable as something that is tauqifiy of the prophet. Although among the scholars there were a different opinion, but the argument on its tauqifiy of surah squence was stronger than two other arguments that defined, it was ijtihadiy entirely, or opinion stated to apply ijtihadiy and tauqifiy partly. Another controversy that arose, was about the the rasm of Quran in Usmani Manuscripts. The arguments that were presented indicated that rasm of Quran was the term for the Quran's writing pattern agreed by Usman not tauqifiy of the Prophet. Following this pattern is not obligation, but the rasm of Utsman must keep to be Standardization pattern in writing the Quran.

A. Software Jawami' al Kalim Aplikasi Gawami' el Kalim atau sering di sebut Jawami' al Kalim merupakan aplikasi terlengkap dari pada Jami'ul Hadist An Nabawi. Software yang satu ini mempunyai beberapa kelebihan dan fungsi, dan tak lepas juga dengan kekurangan menurut pendapat para pengguna alikasi ini yang beragam. Program Jawami' al Kalim: merupakan ensiklopedi hadits yang mencakup 1400 refrensi buku hadits , 543 diantaranya masih dalam bentuk manuskrip yang belum dicetak dan diteliti juga disertai 70.000 biografi para perawi hadits dengan fasilitas tajhrij dan pencarian yang sangat bagus bagi para pelajar dan peneliti. Kelebihan dari software ini adalah pencarian matan hadits yang cepat, selain itu pencarian rawi juga disertakan berikut profil dan status rawi dan komentar para ulama mengenai rawi tersebut bahkan diertakan pula Tahdzibul Kamal karya dari al-Mizzi. Ringkasnya software ini sangat baik bagi kita yang ingin mengenal hadits berikut derajatnya dengan cepat. Berikut kelebihan lain dari software Jawami' al-Kalim : • Matan sanad yang berharakat • Penyajian takhrij rijal hadits yang lengkap • Penggunaan warna berbeda untuk matan dan sanad serta kata yang dicari • Pencarian bisa berdasar tema • memuat 70.000 biografi perawi • Bisa membandingkan isi beberapa kitab • Mengklasifikasi hadist qauliyah, fi'liyah atau taqririyah • dll Sebenarnya manfaat dan kegunaan hadist "Jawami'ul Kalim" itu sendiri masih banyak. Akan tetapi, tetap saja tak dianjurkan untuk menjadikan software tersebut sebagai pedoman utama tentang kajian hadist yang tanpa menengok dari kitab-kitab yang aslinya serta

Pada review kali ini, penulis akan mengulas kembali pembahasan mengenai peran teks dan interrelasinya dengan paraktik kehidupan beragama umat islam. Namun sebelumnya akan dibahas terlebih dahulu sekilas mengenai ootoritas atau wewenang yang dimiliki suatu teks khususnya hadis dalam menuntun kehidupan umat Islam.

This paper discusses the concept of science in hadith. In appropriation with the spirit of integration-interconnection, although it is not a very new issue appearing nowadays, the encounters between sciences and scriptural texts always invite such curiousity in hadith studies. One of the popular works dealing with sciences in hadith is “al-I`jāz al-‘Ilmī fī al-Sunnah al-Nabawiyyah,” written by an Egyptian geologist, Zaghlūl al-Najjār. This paper examines the topic using analytical-descriptive to the data gathered. This article focuses on answering the question on who, what, and how sciences dialogues with hadith in this book which must be influenced by his social and intellectual background. It also pervades scientific concepts and natural phenomena which is recorded in hadith. Therefore, this mini-research is written to perceive how the author explains Sunnah which presents along with his knowledge of natural sciences. Besides, this study also deals to uncover the implications of t...