FUQAHA SHAFI'IYYAH AND HANABILAH UNDERSTANDING OF THE HADITH OF PROSTRATION MEMBERS IN PRAYER

The jurists differ as to the legal status of sticking one's nose to the place of prostration or the floor. These differences of opinion influenced public opinion and opinions, especially during the Covid-19 pandemic. For example, related to the opinion regarding the law of wearing a mask at times because it can cover the nose so that it can cancel the prayer, but there is also an opinion that says that it is permissible to use it. The controversy between whether or not it is permissible to use something that prevents the nose from sticking together when prostrating is conveyed by the Syafi'ī and Ḥanbalī schools. Therefore, this article explains the difference between the Al-Syāfi‘ī school and the Ḥanbalī school in determining the law of sticking the nose when prostrating? and what are the arguments and methods of ijtihad used by the scholars of the Al-Syāfi‘ī and Ḥanbalī schools? This research approach is a qualitative approach, this type of research is normative legal research, while the nature of the data analysis used is the comparative analysis method. The results of this study indicate that the differences between the Al-Syāfi‘ī and Ḥanbalī schools in establishing the law of sticking one's nose during prostration are identified in two points. First, about the legal status. According to the scholars of the Shafi'i school, the nose is not a part of the face that must be attached during prostration, the law is only limited to sunnah. The Hanbali school considers that the nose, the part of the face that must be attached to the ground, is obligatory. Second, about the legal consequences. For the scholars of the Shafi'i school, the legal consequences of praying without sticking your nose are still valid, while according to the Hanbali school it is not valid. The argument of the scholars of the Syafi'i school is the hadith narrated by Imam Al-Bukhari from Ibn Abbas, that the members of prostration are only the forehead, both hands, both knees and both feet. No mention of nose. Then Daruquthni's narration from Jabir, when he saw Rasulullah Saw prostrating with the top of the forehead near the hair. The istinbat method used is the bayani and ta'lili methods. Meanwhile, according to the Hanbali school, the argument used is the history of Imam Al-Bukhari from Ibn Abbas who mentions the Prophet's gesture to point his nose in prostration. Then the narrations of Muslim and Al-Nasa'i regarding the mention of jabhah wa al-anfu (forehead and nose) as members of prostration, in addition to the history of Atsram which states that it is obligatory to stick your nose during prayer. The istinbat method used is the bayani method and the ta'lili method

Perspektif Al-Quran dan Sunnah tentang Toleransi

Islam adalah agama yang sangat toleran terhadap siapapun termasuk kepada non muslim. Dengan tingginya rasa toleransi yang dibawa membuat agama ini mudah diterima dan cepat berkembang terutama pada masa-masa awal kehadirannya di tanah Arab. Hakikat dari toleransi adalah kemudahan dalam setiap ajarannya serta tenggang rasa terhadap perbedaan yang ada, termasuk dalam hal akidah ketika berhadapan dengan agama lain. Artikel ini bermaksud menelaah toleransi dalam perspektif Alquran dan sunnah. Telaah terhadap pandangan Alquran dan sunnah memperlihatkan bahwa  bentuk dan sifat toleransi ini tergambar jelas dalam al-Qur'an dan sunnah Nabi, juga dalam sirah kehidupan para sahabat dan ulama-ulama salaf lainnya yang memahami kedua sumber Islam ini dengan baik. Pengakuan akan tingginya rasa toleransi yang dibawa oleh agama samawi terakhir ini sesungguhnya bukan saja diakui dan dirasakan oleh umat Islam sendiri, tetapi juga mendapat pengakuan dari kalangan non muslim Barat yang berupaya menilai Islam secara objektif

Interaction of Riwayah and Dirayah Science in Learning Hadith

This article attempts to explain the pattern of interaction between history and dirayah in learning hadith. So far, hadith science tends to be classified into two types, namely riwayah hadith science and dirayah hadith science. In fact, in its development, these two types of hadith science interact with each other. Therefore, the focus of this study is to discuss how the interaction between the science of hadith history and the science of hadith is explored in learning hadith? The method used is qualitative by using data from the hadith books used by the scholars. The results of the study show that the science of riwayah hadith has a very close relationship with the science of hadith dirayah. Because the quality of riwayah hadith science is only known through research on the sanad of the hadith, while the sanad is the object of dirayah hadith science. In addition, the science of hadith riwayah only focuses on the narration as it is from the Prophet while the science of hadith dirayah discusses how to understand the material of the history. The science of hadith history is like the Koran, while the science of hadith is like interpretation of it, one cannot understand the Koran without knowing its meaning or interpretation. This is the interaction between these two fields of science that cannot be separated from one another. By integrating these two branches of knowledge, learning the science of hadith will be more useful as a second source of teachings in Islam. Artikel ini berusahan menjelaskan pola interaksi antara ilmu riwayah dan dirayah dalam pembelajaran hadis. Selama ini, ilmu hadis cenderung diklasifikasikan kepada dua jenis, yaitu ilmu hadis riwayah dan ilmu hadis dirayah. Padahal, dalam perkembangannya, kedua jenis ilmu hadis ini saling berintaeraksi satu sama lain. Oleh karena itu, fokus kajian ini membahas bagaimana interaksi antara ilmu hadis riwayah dan ilmu hadis dirayah dalam pembelajaran hadis? Adapun metode yang digunakan adalah kualitatif dengan menggunakan data dari kitab-kitab hadis yang digunakan oleh para ulama. Hasil penelitian menunjukkan bahwa ilmu hadis riwayah mempunyai hubungan yang sangat erat dengan ilmu hadis dirayah. Karena kualitas ilmu hadis riwayah hanya diketahui melalui penelitian terhadap sanad dari hadis tersebut, sementara sanad itu adalah objek dari ilmu hadis dirayah. Selain itu, ilmu hadis riwayah hanya fokus kepada periwayatan apa adanya dari Nabi sementara ilmu hadis dirayah membahas bagaimana memahami materi riwayat tersebut. Ilmu hadis riwayah ibarat al-Qur’an, sementara ilmu hadis dirayah ibarat penafsiran terhadapnya, tidak bisa memahami al-Qur’an tanpa mengetahui makna atau penafsirannya. Inilah interaksi antara dua bidang ilmu ini yang tidak bisa dipisahkan antara satu dan lainnya. Dengan memadukan kedua cabang ilmu ini maka pembelajaran ilmu hadis akan lebih berguna sebagai sumber ajaran yang kedua dalam Islam

Understanding Multiple Interpretations on the Hadith that Husbands Allow Wives to have Outdoor Activities: A Study of Islamic Law Perspectives

Understanding the interpretation of a hadith is multifaceted, in which the Muslim clerics have multiple perspectives on certain hadith, including hadith on husband’s permission to wife to engage in outdoor activities. This is a library research, in which we explore some literature on this issue. The analysis technique used is descriptive-analytical and comparative, while the approach used is historical-sociological. The focuses of this study are threefold: to understand the mazhab(traditional) scholars’ and contemporary scholars’ perspectives, and to review the Islamic law on the Muslim clerics’ understanding of this issue. This paper concludes that mazhab scholars tend to understand the hadith textually, strictly and non-contextual-that is, asking permission to engage in outdoor activities is an obligation of the wife, otherwise it is considered disobedient to the husband. Meanwhile, contemporary scholars understand the hadith contextually and more flexible. They perceive that asking for permission to do outdoor activities is not an obligation; it is rather a recommendation for wives to seek for their husbands’ permission. In fact, in the recent times, wives working outdoor would in fact support husbands in fulfilling household’s needs. This difference can be understood because historically-sociologically the condition of the society has shifted and transformed. In the past, for instance, when women left the house they would cause danger in the middle of the desert such as robbery or wild animals. Meanwhile, nowadays mass communication and mass transportation have enabled families: husbands and wives to connect with each other. Likewise, when women going outdoor to seek knowledge, attending mosques for congregations, and or going for work, contemporary scholars do not see it as prohibited. Women doing activities outdoor has existed even by the time of the prophet and the companions, showing that most wives work outdoor for family benefits

Penetapan Perwalian terhadap Pengurusan Harta Anak di Bawah Umur menurut Hukum Islam pada Mahkamah Syar’iyah Banda Aceh

Perwalian sangat penting untuk kelangsungan hidup anak-anak  atau anak yang tidak bisa mengurus dirinya sendiri, seperti anak terlantar yang tidak mampu untuk menjaga harta benda atau lingkungan mereka sendiri. Untuk menjawab permasalahan tersebut dilakukan sebuah penelitian melalui pendekatan yuridis normatif dan menggunakan metode pengumpulan data lapangan yang dipadukan dengan metode pengumpulan data kepustakaan melalui teknik wawancara dan dokumentasi. Hasilnya adalah proses penetapan permohonan wali di Mahkamah Syar’iyah Banda Aceh diselesaikan dalam beberapa tahapan, yakni diawali dengan pendaftaran dan registrasi perkara, pembacaan surat permohonan oleh hakim, para pemohon memberikan keterangan di persidangan berkaitan dengan dalil-dalil permohonan, tahapan pembuktian, tahapan permusyawaratan majelis hakim, dan pembacaan penetapan. Adapun pertimbangan Hakim Mahkamah Syar’iyah Banda Aceh dalam menetapkan perkara permohonan perwalian anak didasarkan kepada Pasal 107 Kompilasi Hukum Islam. Dalam tinjauan hukum islam perkara permohonan penetapan wali di Mahkamah Syar’iyah Banda Aceh dipandang tidak melanggar ketentuan hukum Islam oleh sebab itu alasan hakim Mahkamah Syar’iyah Banda Aceh menetapkan wali  ibu kandung untuk pengurusan harta anak dibawah umur adalah karena kedekatan hubungan kekeluargaan. Disarankan kepada lembaga peradilan lebih mengutamakan aspek perlindungan hukum atas harta anak dalam hal permohonan perwalian dan tidak mengedepankan kepentingan atas penjualan, pegadaian dan penyewaan harta anak dibawah umur

Potret Ajaran Tauhid dalam Hadist

This article focuses on exploring the depth of the teachings of Tawhid in the Hadiths of Prophet Muhammad SAW and their influence on individual Islamic practices. Through an analytical approach to related hadiths, this study aims to answer three critical questions: (1) What is the position of Tawhid teachings in the Hadiths of Prophet Muhammad SAW?; (2) What criteria for Islam protect an individual's soul and blood from the perspective of the hadiths?; and (3) How do the Hadiths of Prophet Muhammad SAW assess the religious status of a Muslim who commits sins? The findings of this study indicate that Tawhid plays a fundamental role in forming and understanding Islam, where the proclamation of the Shahada is emphasized as the main foundation. This research reveals that faith in Allah SWT is an absolute prerequisite for the acceptance of all other acts of worship. Furthermore, the study observes that while sinful actions do not erase one's Islamic status, the act of shirk (associating partners with Allah) can eliminate that religious status. However, the door of repentance is always open to every Muslim. These findings affirm the importance of the teachings of Tawhid as the core of religious practice. Abstrak Artikel ini berfokus pada eksplorasi kedalaman ajaran tauhid dalam hadis Nabi Muhammad SAW dan pengaruhnya terhadap praktik keislaman individu. Melalui pendekatan analitis terhadap hadis-hadis terkait, studi ini bertujuan menjawab tiga pertanyaan kritis: (1) Apa posisi ajaran tauhid dalam hadis Nabi Muhammad SAW?; (2) Bagaimana kriteria keislaman yang menjaga jiwa dan darah seseorang dalam pandangan hadis?; dan (3) Bagaimana hadis Nabi Muhammad SAW menilai status keberagamaan seorang muslim yang berbuat dosa? Hasil kajian ini menunjukkan bahwa tauhid berperan fundamental dalam pembentukan dan pemahaman keislaman, di mana pengucapan syahadat ditekankan sebagai fondasi utama. Penelitian ini mengungkap bahwa keimanan kepada Allah SWT adalah prasyarat mutlak untuk penerimaan seluruh amal ibadah lainnya. Lebih lanjut, studi ini melihat bahwa meskipun perbuatan dosa tidak menghapus status keislaman seseorang, perbuatan syirik dapat mengeliminasi status keberagamaan tersebut. Namun, pintu taubat selalu terbuka bagi setiap muslim. Temuan ini menegaskan pentingnya ajaran tauhid sebagai pusat dari praktik keagamaan

Persepsi Kadi tentang Keutamaan Melafalkan Taklik Talak (Studi Kasus di Mahkamah Syar’iyah Kuantan, Pahang)

Di Provinsi Pahang telah mengatur di dalam Seksyen 50 Enakmen Undang-Undang Keluarga Islam Pahang 2005 bahwa perceraian di bawah taklik atau janji, yaitu seorang perempuan yang bersuami boleh mendapatkan perceraian jika syarat-syarat dari perakuan taklik yang telah dibuat selepas berkawin dan memohon kepada Mahkamah untuk menetapkan penceraian. Mahkamah perlu mengesahkan perceraian mereka itu jika semua syarat-syarat itu terpenuhi. Taklik talak di Provinsi Pahang adalah bertujuan  untuk menjaga kepentingan para istri dari dianiaya atau di tidak diperdulikan oleh suaminya, karena ditakuti dalam kondisi tertentu suami akan lepas tangan dari tanggung jawabnya terhadap istri, bahkan anak-anaknya Tujuan penelitian ini adalah untuk mengetahui bagaimana persepsi kadi di Mahkamah Syar’iyah Kuantan Pahang tentang taklik talak dan bagaimana nilai kebaikan melafalkan taklik talak ditinjau dari perspektif hukum keluarga Islam yang telah ditetapkan untuk diamalkan. Penelitian ini menggunakan metode penelitian kepustakaan dan penelitian lapangan dengan mengambil data primer dan data sekunder. Penulis melakukan wawancara dengan Penolong Pengarah Kanan Seksyen Bahagian Sokongan Keluarga Jabatan Kehakiman Syariah Pahang dan Penolong dalam persepsi kadi dalam keutamaan melafalkan taklik talak. Hasil penkajian ini mendapati bahwa terdapat pengabaian lafal taklik telah dilanggari oleh suami dan telah dipergunakan istri untuk mengajukan perceraian di Mahkamah sebagai alasan untuk bercerai. Terdapat perbezaan antara lafal disetiap provinsi lain di Malaysia dan tidak mementingkan lafal taklik ini di Mahkamah. Kesimpulannya adalah kelemahan lafal taklik di Mahkamah masih belum kukuh ketika untuk pengajuan di Mahkamah dan kelemahan taklik didalam Enakmen masih tidak mencukupi terhadap syarat-syarat tersebut. Oleh itu diharapkan terjadinya perkara sebegini membuka mata pihak berwenang untuk mengubah sistem hukum Syariah yang ada di Malaysia

Penyelesaian Perkara Hadhanah (Studi Terhadap Pertimbangan Hakim Pada Kasus No. 0138/Pdt.G/2015/Ms.Bna dan No. 13/Pdt.G/2016/Ms.Aceh)

Mahkamah Syar’iyah Banda Aceh dalam memutuskan perkara nomor 0138/Pdt.G/2015/Ms.Bna menetapkan hak hadhanah melebihi yang diminta oleh penggugat, dimana penggugat sebagai ibu hanya meminta hak asuh anak yang belum mumayyiz dari 5 bersaudara, sedangkan keempat anak lainnya yang sudah mumayyiz tidak dimintaan hak asuhnya di dalam petitum penggugat, Akan tetapi majelis hakim Mahkamah Syar’iyah Banda Aceh memutuskan hadhanah seluruhnya kepada sang ibu termasuk yang sudah mumayyiz. Sementara Mahkamah Syar’iyah Aceh (Banding) terhadap perkara yang sama yaitu perkara Nomor 13/Pdt.G/2015/ Ms. Aceh kepada ibunya yang belum mumayyiz saja. Penelitian ini bertujuan untuk mengetahui bagaimana dasar pertimbangan hakim dalam memutuskan perkara tersebut. apakah sudah sesuai dengan ketentuan hukum Islam dan juga peraturan perundang-undangan yang berlaku. Metode yang digunakan adalah metode penelitian Library Research (penelitian kepustakaan). Hasil penelitian menunjukkan bahwa Mahkamah Syar’iyah Banda Aceh dalam menetapkan perkara tersebut mengacu kepada putusan MA No. 556 K/Sip/1971 dimana dimungkinkan mengabulkan gugatan yang melebihi permintaan dengan syarat masih sesuai dengan kejadian materiil, serta pasal 105 huruf b KHI dimana pemeliharaan anak mumayyiz diserahkan kepada anak untuk memilih di antara ayah atau ibunya. Sedangkan Mahkamah Syar’iyah Aceh memutuskan perkara tersebut berdasarkan pasal 178 ayat (2) HIR dan pasal 189 ayat (2) RBg, dimana Mahkamah harus secara total dan menyeluruh memeriksa dan mengadili setiap segi gugatan yang diajukan. Serta tuntutan tidak boleh mengabulkan melebihi tuntutan yang diminta penggugat dalam pasal 178 ayat (3) HIR, pasal 189 ayat (3) RBg

Dampak Perkawinan Pulang Balee Dalam Kehidupan Rumah Tangga Di Kecamatan Darussalam Kabupaten Aceh Besar

The contract is carried out consciously by a man and a woman, which is basically with the liking and willingness of both parties. Pleasure and willingness in a marriage is very necessary for the continuity of the household so that the marriage runs with mutual love and love with the aim of fostering a household that is sakinah, mawaddah and rahmah and with the willingness of both parties will also get ridha from Allah SWT. But there is a marriage that is very helpful and gives very good wisdom in marriage. Like the marriage of Pulang Balee, namely marrying his own brother-in-law, whether biological, step-by-step, still related by blood, or his own relatives. However, many of them do not want to and are forced to do it so that it has an impact on their domestic life. Thus, the researchers wanted to examine the problems related to how the practice of Pulang balee marriage in Darussalam District, Aceh Besar District, and how the factors and impacts of Pulang balee marriage in Darussalam District, Aceh Besar District. The research methodology that the author uses is using qualitative research in the form of interviews, observations and documentation. Based on the research that researchers found, the practice of balee return marriage in Darussalam sub-district is the same as usual marriage, starting from the proposal stage and the marriage stage and some of them hold walimah and some do not. The main factor of balee return marriage is thinking about the fate of their child, namely to ensure the care and needs of a child, because the child will be closer to the mother's family. And the impact of the balee return marriage is a positive impact, namely the maintenance of good relations between the two families, being able to look after and raise children together and obtain in-line offspring, as well as maintaining joint property. The negative impact of balee return marriage is a lot of talk from neighbors, feeling awkward at the beginning of marriage, easy to fight and divorce quickly

Kewajiban Penyegeraan Pendaftaran Haji: Kajian Fatwa Majelis Ulama Indonesia Nomor 5 Tahun 2020

Based on information from Susenas 2017, there are about 13 million Indonesian Muslims who are already economically well-off for the hajj list, but do not register for the hajj. In response to this, MUI has issued a fatwa for people aged 60 to register immediately, worried about running out of fees and making up hajj and MUI stipulates that it is forbidden for them to delay. The research questions are: how is MUI's consideration in determining the obligation to immediately register for hajj for those who meet the criteria and how is MUI's consideration in determining the prohibition of delaying for those who meet the criteria. This research is classified as a type of qualitative research and is included in the normative study and the process of collecting data using the literature method is then analyzed with a descriptive analysis approach. The results found are that it is mandatory for people aged 60 years to register for Hajj immediately because of the hadith that states the average age of the Prophet Muhammad's people is 60-70 years, while the waiting period for departure is very long, for people who are worried about running out of money because it is analogous to the obligation to leave on Friday. at, and for qada hajj because there is a consensus of friends. As for the consideration of the prohibition of postponing the age of 60 because it is a sin to neglect worship, for people who are worried about running out of hajj fees because they violate the law from the results of analogies and for those who make up qada because they consider the consensus of friends