Pub Date : 2019-09-02DOI: 10.14421/livinghadis.2019.1629
S. Kurniawan
Frank Swettenham (2003) assumed Malays as followers of the Prophet Muhammad and believe in fate, but also believe in superstition. As abstinence forbidding children play at sunset, the base develops as a form of their belief in the existence of ghosts and demons. Abstinence for children playing at Magrib is a living hadith phenomenon because it relies on a hadith of the Prophet Muhammad: "Don't let your children leave at sunset until the darkness of the night disappears because the devil disperses if the sun goes down until the darkness of the night disappears”. Portrait of living hadith in abstinence from playing at sun set prayer (Magrib) is actually easy to understand given the flexible nature of Islam so that it is able to unite and merge with any culture, period or environment. The focus of this paper is the abstinence for children playing at sun set prayer time as the phenomenon of the living hadith that developed among the Sambas Malays.Abstrak Frank Swettenham (2003) mengasumsikan Masyarakat Melayu sebagai pengikut Nabi Muhammad Saw dan percaya takdir, namun juga memercayai takhayul. Sebagaimana pantang larang bermain di waktu Magrib, yang dasarnya berkembang sebagai bentuk kepercayaan mereka tentang keberadaan hantu dan setan. Pantang larang bagi anak-anak bermain di waktu Magrib ini merupakan fenomena living Hadis, karena bersandar pada sebuah Hadis Nabi Muhammad Saw: “Jangan kalian membiarkan anak anak kalian di saat matahari terbenam sampai menghilang kegelapan malam sebab setan berpencar jika matahari terbenam sampai menghilang kegelapan malam.” Potret living Hadis dalam pantang larang bermain di waktu Magrib ini, sesungguhnya mudah dimengerti mengingat watak agama Islam yang fleksibel, sehingga mampu menyatu dan melebur dengan budaya, masa maupun di lingkungan masyarakat manapun. Fokus tulisan ini adalah pantang larang bagi anak-anak bermain di waktu Magrib sebagai fenomena living Hadis yang berkembang di kalangan Masyarakat Melayu Sambas
Frank Swettenham（2003）认为马来人是先知穆罕默德的追随者，相信命运，但也相信迷信。随着禁欲禁止孩子们在日落时玩耍，这种基础发展成为他们相信鬼魂存在的一种形式。对玩马格里布游戏的孩子来说，禁欲是一种活生生的圣训现象，因为它依赖于先知穆罕默德的圣训：“不要让你的孩子在日落时离开，直到夜晚的黑暗消失，因为如果太阳落山，魔鬼就会散散，直到黑夜消失”。-考虑到伊斯兰教的灵活性，它实际上很容易理解，因此它能够与任何文化、时期或环境结合和融合。本文的重点是在日落祈祷时间玩耍的儿童的禁欲，这是在桑巴马来人中发展起来的活圣训现象。由于他们的屁股在马格里布时代被禁止玩耍，这基本上是他们对鬼魂和恶魔存在的信仰。马格里布时期禁止儿童玩耍，因为他们依赖哈迪斯（Muhammad SAW）：“不要在日落时离开你的孩子，直到夜晚的黑暗消失，因为撒旦在日落时传播，直到晚上的黑暗消失。“在马格里布的这个时候，禁止在屁股上扮演哈迪斯的生活肖像，这确实很容易理解一个灵活的伊斯兰宗教的作用，这样它就可以与任何社会的文化、时间和环境团结起来并进行投资。这篇文章的重点是禁止孩子们在马格里布时间玩耍，这是桑巴舞协会中发展起来的一种活生生的哈迪斯现象。
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Pub Date : 2019-09-02DOI: 10.14421/LIVINGHADIS.2019.1779
U. Fikriyati
Salah satu bidang hadis yang menjadi konsentrasi kajian kontemporer adalah iʻjāz ‘ilmī. Artikel ini membahas hadis dhubābah. Selama ini, hadis dhubābah didekati dengan teori-teori medis dan kedokteran. Artikel ini sebenarnya menggunakan data yang sama dari ranah medis, namun mendekatinya dari perspektif fisika. Teori yang digunakan untuk menganalisis hadis dhubābah adalah teori parity dan universe is symmetryc. Kedua teori tersebut menjelaskan bahwa fisik segala materi di dunia dibentuk dan diciptakan secara simetris. Partikel mikro maupun makro selalu memiliki pasangan demi stabilitas semesta, tidak terkecuali anatomi tubuh lalat. Sisi luar fisik lalat kerap terpapar sisi negatif karena sering hinggap di tempat-tempat kotor. Namun lalat juga memproduksi zat imun paling tinggi dibanding dengan hewan-hewan lain dari dalam tubuhnya. Selain menjadi media hidup E-Coly (sisi negatif), lalat juga menjadi lahan subur tumbuhnya Actinomyces (sisi positif) yang dapat menghasilkan zat antri-mikroba actinomycetin. Actinomycetin dikenal sebagai zat yang dapat memusnahkan E-Coly. Tanpa parity yang sempurna, lalat tidak dapat hidup. Jika lalat tidak dapat hidup, maka sampah yang dihasilkan manusia akan lebih lama terurai. Jika sampah tersebut tidak segera terurai, maka akan terjadi symmetry-breaking yang mengubah semesta secara gradual.
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Pub Date : 2019-07-14DOI: 10.14421/LIVINGHADIS.2018.1639
Hilmy Firdausy
This paper wants to emphasize that the ongoing debate around the term Sunnah and Bid’ah today is ideological, even political dissension. They two no longer reflect the pattern or Islamic syariah knot. Since it was mentioned by the Prophet Muhammad in his traditions, due to external encouragement and the dynamics of the problem of Muslims, this two terms have experienced an acute swelling of meaning. Based on that, through this paper I will try to track and objectify the terms of the Sunnah and Bid’ah which are already blurred and full of dust. By returning to the beginning of its appearance in the hadith, we can find the core of the real meaning of the concept of Sunnah and Bid’ah as well as the context and purpose contained in it before it is torn apart by many factors in the history of Muslim civilization.
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Pub Date : 2019-07-09DOI: 10.14421/LIVINGHADIS.2018.1692
Muhammad Syachrofi
Tulisan ini bertujuan untuk menggali signifikansi hadis-hadis tentang anjuran memanah, di mana saat ini kebanyakan orang memahaminya sebagai sunah normatif. Teori yang penulis gunakan adalah teori ma’na-cum-maghza, yaitu teori interpretasi yang menyeimbangkan antara pembacaan makna literal (al-ma’na al-ashli) dan pesan utama (al-maghza). Berdasarkan aplikasi dari teori tersebut didapatkan hasil bahwa makna literal (al-ma’na) hadis-hadis tentang memanah merupakan anjuran Nabi yang bersifat targhib (motivasi) untuk para sahabat agar selalu latihan memanah sebagai upaya mempersiapkan kekuatan untuk memerangi orang-orang non-muslim yang memusuhi umat Islam saat itu. Sedangkan pesan utama (signifikansi; maghza) hadis-hadis tersebut adalah menganjurkan umat Islam untuk membangun kekuatan yang mampu mengatasi musuh-musuh umat Islam sesuai konteksnya. Dalam konteks sekarang musuh umat Islam adalah kemiskinan dan kebodohan, maka senjata yang paling efektif untuk memberantaskannya adalah pendidikan dan ilmu pengetahuan.
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Pub Date : 2019-07-09DOI: 10.14421/LIVINGHADIS.2018.1630
Naimatus Tsaniyah
The study of religious harmony is essential as religious sentiments often lead to conflict of tension. Not only in Indonesia, but also in other parts of the world, although social, political, economic factors are quite coloring, but religion cannot be denied its role in social conflict. This is meanly related to the lack of tolerance towards other faiths. Among the way to create religious harmony is to examine the framework of Islamic epistemology analysis on the basis of religious harmony. Islamic epistemology believes in the source of the truth of revelation, reason, empirical, and intuition. The methods and tools used in the search of truth are the guidance of revelation, reason, empirical, and intuition. The Theological basis examined in this study is derived from The Hadiths of The Prophet Muhammad that are relevant with religious harmony. This study is included in the literature study category with primary data taken from the books of hadiths and supported by secondary data from various books that examine the religious harmony. Islamic epistemology is used as an analytical blade of foundation for exploring sources of truth which are related to the foundations of religious harmony in the hadiths of the Prophet Muhammad which later expected to grow awareness to respect each other. This step is expected to be one of intersection that bridges the realization of religious harmony, especially in Indonesia.
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Pub Date : 2019-07-09DOI: 10.14421/LIVINGHADIS.2018.1615
M. Anshori
This paper attempts to explain the phenomenon of hadith studies during the Ṣiffīn war. In the history of Islamic civilization, conflict is always there, one factor that raises conflict is political associated with leadership issue. Even the first conflict occurred in Islam had it after the Prophet Muhammad died. This factor influenced relatively to the study of hadith. Islamic history has experienced "bitter notes" since many wars deployed many companions of the Prophet (ṣaḥābah). They, who are considered fair in the Hadith narration, seemed to have desire to rule, and for the sake of power, they were willing to fight each other. Despite various reasons of religious importance and doctrines, this historical accident has affected to even our recent study of the source. This was renewed after the occurrence of the al-fitnah kubrā, which culminated in the battle of Ṣiffīn between 'Alī bin Abū Ṭālib and Mu'āwiyah ibn Abū Sufyān in 37 AH. Atleast after this war, the study of hadith experienced quite rapid development with the emergence of various kinds of the sect, group or current flow in Islam.
本文试图解释Ṣiffīn战争期间的圣训研究现象。在伊斯兰文明史上，冲突总是存在的，引发冲突的一个因素是与领导有关的政治问题。即使是伊斯兰教的第一次冲突也是在先知穆罕默德死后发生的。这一因素相对影响了圣训的研究。伊斯兰历史经历了“苦涩的音符”，因为许多战争部署了许多先知的同伴(ṣaḥābah)。他们在圣训中被认为是公平的，似乎有统治的欲望，为了权力，他们愿意互相争斗。尽管宗教的重要性和教义的各种原因，这一历史事故已经影响到我们最近的研究来源。在伊斯兰历37年发生的al-fitnah kubrā之后，这种情况再次出现，这场战争在' al ' bin abyouṬālib和Mu'āwiyah ibn abyouSufyān之间的Ṣiffīn战役中达到高潮。至少在这场战争之后，随着伊斯兰教中各种教派、团体或潮流的出现，圣训研究经历了相当迅速的发展。
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Pub Date : 2019-07-09DOI: 10.14421/LIVINGHADIS.2018.1695
Ahmad Tri Muslim Hd
Diskursus fertilitas dalam studi hadis merupakan upaya integrasi antara teks dan teori-teori yang berhubungan dengan problem tersebut, dalam hal ini teori kependudukan Malthus. Hal ini dianggap penting untuk diaplikasin sebagai jembatan mempertemukan situasi historis dan era kontemporer. Teks hadis di satu sisi mengindikasikan anjuran meningkatkan kuantitas penduduk, di sisi yang lain penting untuk mengorganisasi pertumbuhan penduduk yang dipelopori oleh Malthus. Berangkat dari sini, pilihan teori hermeneutika fungsinonalisme Jorge. J. E. Gracia dijadikan sebagai landasan berpikir dalam menginterpretasikan teks, teori dan realitas. Dengan analisis sejarah dan usaha kontekstualisasi maka disimpulkan bahwa anjuran nabi dalam konteks memperbanyak kuantitas penduduk adalah siasat dakwah yang berbaur budaya masyarakat Arab pada saat itu. Cara tersebut berorientasi menamakan nilai-nilai egalitarianisme sembari mengikis tradisi patriarki masyarakat Arab. Lewat argumentasi ini ditemukan hirarki nilia yang sama antara teks dan teori.
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Pub Date : 2019-07-09DOI: 10.14421/LIVINGHADIS.2018.1697
Wakhid Hasyim
In Islam, salat becomes one of the rituals that must be done by every individual. To be able to carry out continuously, discipline lead individuals. Ideally, the habit of praying has been done since the early age,therefore, parents often invite their children to perform prayers together in order to teach them a habituation. Obstacles felt by parents when they ask to pray in a congregation in the mosque, where children mostly active and rowdy,they may disrupt the concentration of other worshipers.Such places then "banned", either directly or indirectly, small children joining the congregational prayers in the mosque. This raises the emergence of child-friendly mosque, some muslims hold room for children to love the mosque.It is necessary to trace the source of reference to this issue. Based on the search, there are some traditions that show the participation of children in the congregational prayers in the mosque. Based on the analysis of sanad and matan hadis intended, it can be concluded that the Prophet ever allowed children to participate in the congregational prayers in the mosque. While in psychology's view, habituation as a child affects the later adulthood. Since violence in children - both physical and verbal - in reproving a child, when doing noisy in the mosque,may affects a bad impact in the long run, it better to be outlawed. As a result of this consciousness, some places have provided space for children to be able to perform activities in the mosque.
{"title":"KAJIAN HADIS MENGENAI MASJID RAMAH PERKEMBANGAN ANAK","authors":"Wakhid Hasyim","doi":"10.14421/LIVINGHADIS.2018.1697","DOIUrl":"https://doi.org/10.14421/LIVINGHADIS.2018.1697","url":null,"abstract":"In Islam, salat becomes one of the rituals that must be done by every individual. To be able to carry out continuously, discipline lead individuals. Ideally, the habit of praying has been done since the early age,therefore, parents often invite their children to perform prayers together in order to teach them a habituation. Obstacles felt by parents when they ask to pray in a congregation in the mosque, where children mostly active and rowdy,they may disrupt the concentration of other worshipers.Such places then \"banned\", either directly or indirectly, small children joining the congregational prayers in the mosque. This raises the emergence of child-friendly mosque, some muslims hold room for children to love the mosque.It is necessary to trace the source of reference to this issue. Based on the search, there are some traditions that show the participation of children in the congregational prayers in the mosque. Based on the analysis of sanad and matan hadis intended, it can be concluded that the Prophet ever allowed children to participate in the congregational prayers in the mosque. While in psychology's view, habituation as a child affects the later adulthood. Since violence in children - both physical and verbal - in reproving a child, when doing noisy in the mosque,may affects a bad impact in the long run, it better to be outlawed. As a result of this consciousness, some places have provided space for children to be able to perform activities in the mosque.","PeriodicalId":32729,"journal":{"name":"Jurnal Living Hadis","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2019-07-09","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47615932","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-07-09DOI: 10.14421/LIVINGHADIS.2018.1624
Azhari Andi
This article discusses the case of social labelling in social media in relation to recent political issues. This case is increasing among Indonesian people since 2014 general election up to date which gives bad effects to society. This article explains the case in more detail by using social sciences theories. Then it takes hadith as inspiration to solve the case by using paradigm method which is introduced by Kuntowijoyo. Users of netizen, practically, collaborates both of hadith and alquran to get comprehensive argument. In short, this article finds some ways to face the case of labelling in social media in relation to politic issues, people are communicating respectly with others; keeping good attitude in social media includes avoiding to give bad titles (labelling) to others; saying or doing nothing for unable to say or do good things; and supporting the candidates wisely to reject “fanaticsm”. AbstrakArtikel ini mendiskusikan problem sosial tentang labelling olok-olok politik di media sosial yang massif terjadi dewasa ini di tengah-tengah hiruk pikuk menyambut pesta demokrasi akbar Indonesia 2019. Gegap gempita masyarakat Indonesia dalam menjamu momentum “gadang” tersebut sangat luar biasa. Antusiasme tersebut patut diacungkan jempol. Namun di sisi lain, antusiasme berlebihan tersebut justru menimbulkan kegaduhan di media sosial yang berdampak di kehidupan nyata. Sebut saja perilaku labelling olok-olok politik antara simpatisan pendukung dari partai dan calon pemimpin. Perilaku labelling ini pada gilirannya menimbulkan gesekan dan perpecahan di masyarakat. Artikel inimeninjau fenomena tersebut dari perspektif ilmu sosial (labelling theory, sensate culture theory dan tindakan sosial). Kemudian tulisan ini menggali inspirasi-inspirasi hadis nabi untuk menyikapi fenomena ini dengan pendekatan teori Paradigma Kuntowijoyo di mana hadis dijadikan sebagai paradigma. Dalam menyikapi labelling olok-olok politik di media social artikel ini menemukanetika baik dalam berkomunikasi seperti memberikan label atau julukan yang baik, berkata positif, diam, dan mendukung (mencintai calon pemimpin) sewajaranya agar tidak jatuh ke dalam sikap fanatisme buta.
本文讨论了社交媒体中与近期政治问题相关的社会标签的情况。自2014年大选至今，这种情况在印尼人民中不断增加，给社会带来了不良影响。本文运用社会科学理论对该案例进行了更详细的解释。然后以圣训为启示，运用Kuntowijoyo引入的范式法解决了这个问题。网民们实际上将圣训和古兰经两者结合起来进行全面论证。简而言之，本文找到了一些方法来面对社会媒体中与政治问题相关的标签情况，人们正在尊重地与他人交流;在社交媒体上保持良好的态度包括避免给别人贴上不好的标题(标签);无能的:因不能说或做善事而不说话或不做的;并明智地支持候选人拒绝“狂热主义”。[摘要]artikel ini mendiskusikan问题社会问题标签貌相政治媒体社会问题大众terjadi dewasa ini di tengah-tengah hiruk pikuk menyambut pessta demokrasi akbar印度尼西亚2019。Gegap gempita masyarakat印度尼西亚dalam menjamu动量“gadang”tersebut sangat luar biasa。Antusiasme tersebut patt diacungkan jempol。Namun di sisi lain, antiusiasme berlebihan tersebut just stru menmenbulkan kegaduhan di media social yang berdampak di kehidupan nyata。Sebut saja peraku标签看起来像政治antara simpatisan pendukung dari partai dan calon pemimpin。危险标记ini pada gilirannya menimbulkan gesekan dan perpecahan di masyarakat。文章从社会的角度(标签理论、感觉文化理论和社会的角度)对社会现象进行了分析。Kemudian tulisan ini menggali inspiras -inspiras hadis nabi untuk menyikapi现象ini dengan pendekatan teori paradigm Kuntowijoyo di mana hais dijadikan sebagai paradigm。Dalam menyikapi标签olok-olok政治媒体社交artikel ini menemukanetika baik Dalam berkomunikasi seperikan标签atau julukan yang baik, berkata阳性，diam, dan mendukung (menkintai calon pemimpin) sewajaranya agar tidak jatuh ke Dalam sikap fanatisme buta。
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Bribe is very dangerous disease; it must be diagnosed, medicated and eradicated from the society. It destroys the ethical and moral behavior of the Muslim Ummah and beyond.It is an age-old evil act as well as present Time, which the Qur'an has categorically keep accusing its perpetrators in many verses. A death penalty was the punishment for a bribe act in some ancient society, and of course in the contemporary world. Country like China death penalty is the punishment based on the gravity of the crime and a severe punishment for the lesser nature of the bribe act. The contemporary world are in the front fighting corruption, and they don't allow them to govern the community. It is a known fact that bribe is an evil phenomenon, that cut across everywhere in Nigeria. This paper attempts to shade more light on the consequence of the bribery and unlawfulness, based on the Qur'anic and Hadith viewpoints. It is therefore binding on the Muslim Ummah, to tackle and wage war against this dangerous disaster. Allah counted us the best in mankind in history. الرشوة مرض اجتماعي خطير يجب تداويه؛ لأنه يمزق الأمة، ويفسد أخلاقها، ويشتت أفرادها ويؤدي إلى أكل أموال الناس بالباطل، وقد ابتليت الأمة به قديما وحديثا. لقد ذم القرآن الكريم أولئك الذين اتصفوا بهذه الجريمة في عدة مواضع، وثبت أن لهذه الجريمة حكم الإعدام في بعض الأمم السابقة، وحتى في العصر الحديث فإن جمهورية الصين تفرض عقوبات قاسية على الذين يأخذون الرشا، وقد يصل في بعض الأحايين إلى حكم الإعدام إذا وصل إلى مبلغ معيّن. على أن المجتمعات الغربية الحديثة أيضا لا تقبله ولا ترضى لنفسها أن يسود صاحبها الأمة، وبما أن هذا الداء مزمن في المجتمع النيجيري وانتشاره في المدن والقرى والأرياف بشكل ملفت للنظر. وبناء على ما سبق تحاول المقالة تسليط الضوء على خطورة الرشوة وأنها محرمة من النص القرآني و الهدي النبوي، وتبرز المقالة آثارها السيئة على الفرد والمجتمع، فيجب على المجتمع الإسلامي أن يحاربها بكل الوسائل المشروعة الممكنة لنقضي على هذا الداء، ونكون كما قال ربنا: ﭽكُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ ﭼ[آل عمران: 110].
贿赂是很危险的疾病;它必须被诊断、治疗并从社会中根除。它破坏了穆斯林和其他民族的伦理和道德行为。这是一种古老的邪恶行为，也是当今时代的邪恶行为，古兰经在许多经文中都明确地指责了肇事者。在某些古代社会，死刑是对贿赂行为的惩罚，当然在当代世界也是如此。在像中国这样的国家，死刑是基于犯罪的严重性和对较轻性质的贿赂行为的严厉惩罚。当代世界正站在打击腐败的前沿，他们不允许腐败统治社会。众所周知，贿赂是一种邪恶的现象，在尼日利亚无处不在。本文试图从《古兰经》和圣训的观点出发，对贿赂和非法行为的后果进行进一步的阐释。因此，穆斯林民族有义务对付和发动反对这一危险灾难的战争。真主认为我们是人类历史上最优秀的。الرشوة مرض اجتماعي خطير يجب تداويه؛لأنهيمزقالأمة،ويفسدأخلاقها،ويشتتأفرادهاويؤديإلىأكلأموالالناسبالباطل،وقدابتليتالأمةبهقديماوحديثا。لقدذمالقرآنالكريمأولئكالذيناتصفوابهذهالجريمةفيعدةمواضع،وثبتأنلهذهالجريمةحكمالإعدامفيبعضالأممالسابقة،وحتىفيالعصرالحديثفإنجمهوريةالصينتفرضعقوباتقاسيةعلىالذينيأخذونالرشا،وقديصلفيبعضالأحايينإلىحكمالإعدامإذاوصلإلىمبلغمعيّن。علىأنالمجتمعاتالغربيةالحديثةأيضالاتقبلهولاترضىلنفسهاأنيسودصاحبهاالأمة،وبماأنهذاالداءمزمنفيالمجتمعالنيجيريوانتشارهفيالمدنوالقرىوالأريافبشكلملفتللنظر。وبناءعلىماسبقتحاولالمقالةتسليطالضوءعلىخطورةالرشوةوأنهامحرمةمنالنصالقرآنيوالهديالنبوي،وتبرزالمقالةآثارهاالسيئةعلىالفردوالمجتمع،فيجبعلىالمجتمعالإسلاميأنيحاربهابكلالوسائلالمشروعةالممكنةلنقضيعلىهذاالداء،ونكونكماقالربنا:ﭽكُنْتُمْخَيْرَأُمَّةٍأُخْرِجَتْلِلنَّاسِتَأْمُرُونَبِالْمَعْرُوفِوَتَنْهَوْنَعَنِالْمُنْكَرِﭼ[آلعمران:110]。
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