Coherence Method in Matan Criticism

This paper aims to formulate the application of the coherence method known in philosophy to the matan criticism. This formulation is important for several reasons. First, the science of hadith as one of the Islamic sciences has been dominated by awareness of its normative dimensions compared to the dimensions of its historicity. Second, in addition to differences there are similarities between the coherence method and the matan criticism, namely in terms of seeking the truth by relying on certain standard.The application of the coherence method in this matan criticism is carried out in three main steps. First, determining the criteria for religious truth that will be used as benchmarks. In this case, the criteria of truth chosen are contemporary maqashid al-sharia, especially in the perspective of Jasser Audah. Second, mapping the theme of the hadith being studied, to facilitate synchronization with the selected criteria of truth. Third, interpreting the hadith that is being studied based on Ulumul Hadith in general and ‘Ilm Ma’ani al-Hadith in particular, by utilizing the latest theories from the sciences related to the hadith being studied.The implications of applying this method can at least be seen through two things, which are at the same time the goal of the formulation of this method. First, the reduction of the awareness domination of the normative dimension in matan criticism. This will have an impact on increasing awareness of the dimensions of historicity and humanity in matan criticism and is expected to contribute to the reduction of exclusive and radical attitudes. Second, integration or at least interconnection between two methods of seeking truth from two different disciplines, namely Hadith and Philosophy.This paper aims to formulate the application of the coherence method known in philosophy to the matan criticism. This formulation is important for several reasons. First, the science of hadith as one of the Islamic sciences has been dominated by awareness of its normative dimensions compared to the dimensions of its historicity. Second, in addition to differences there are similarities between the coherence method and the matan criticism, namely in terms of seeking the truth by relying on certain standard.The application of the coherence method in this matan criticism is carried out in three main steps. First, determining the criteria for religious truth that will be used as benchmarks. In this case, the criteria of truth chosen are contemporary maqashid al-sharia, especially in the perspective of Jasser Audah. Second, mapping the theme of the hadith being studied, to facilitate synchronization with the selected criteria of truth. Third, interpreting the hadith that is being studied based on Ulumul Hadith in general and ‘Ilm Ma’ani al-Hadith in particular, by utilizing the latest theories from the sciences related to the hadith being studied.The implications of applying this method can at least be seen through two things, which are at the same time the goal of the formulation of this method. First, the reduction of the awareness domination of the normative dimension in matan criticism. This will have an impact on increasing awareness of the dimensions of historicity and humanity in matan criticism and is expected to contribute to the reduction of exclusive and radical attitudes. Second, integration or at least interconnection between two methods of seeking truth from two different disciplines, namely Hadith and Philosophy

SPIRITUALITAS KAUM FUNDAMENTALIS

One of the most important phenomenon that characterized the begining of XXI century is the blossom of spiritual activities. Broadly speaking, there are two model of spiritualities: institutional spirituality like tarekat and non-institutional spirituality. This article focus on how religious study that so far executed by Hizbut Tahrir Indonesia Central Java, which much pertained to the main themes of tasawuf study, like purification of heart, tawakkal, ikhlas, sabar, etc. But because they rejected tasawwuf, so they applied the term of spirituality.***Salah satu fenomena terpenting yang yang mencirikan awal abad XXI adalah berkembangnya aktifitas spiritual. Secara luas, ada dua model spiritualitas: spiritualitas institusional seperti tarikat dan spiritualitas non-institusional. Artikel ini memfokuskan pada bagaimana kajian agama yang selama ini dilakukan oleh Hizbut  Tahrir Indonesia in central Java yang terkait erat dengan tema-tema utama dalam kajian tasawuf seperti pemurnian hati, tawakkal, ikhlas, sabar, dan lain-lain. Namun karena mereka menolak tasawuf maka mereka mereka menggunakan spiritualitas

REKONSTRUKSI PESAN PROFETIK BERDASARKAN KOLEKSI HADIS DAN SIRAH NABAWIYAH

Ada problem parsialitas dalam memahami pesan yang dibawa oleh Nabi Muhammad saw, yang berakibat antara lain pada pemahaman yang cenderung ekslusif dan destruktif, seperti paham radikalisme. Pemahaman ini tentu tidak sejalan dengan nilai-nilai dasar Islam, sehingga tidak hanya tidak layak diterapkan dalam konteks bangsa yang homogen sekalipun, tetapi juga dalam konteks bangsa yang heterogen seperti Indonesia. Dalam konteks global, pemahaman ini lebih menunjukkan ketidaklayakannya.Salah satu faktor yang melatarbelakangi parsialitas ini adalah kecenderungan menangkap pesan yang dibawa oleh Nabi Muhammad saw, hanya berdasarkan koleksi-koleksi Hadis saja, tanpa melibatkan koleksi-koleksi Sirah; salah satu sebabnya karena koleksi-koleksi Sirah  dianggap profan, tidak sakral sebagaimana koleksi-koleksi Hadis. Padahal, banyak informasi penting yang disajikan oleh koleksi-koleksi Sirah.Tulisan singkat ini akan mencoba membandingkan antara Hadis dan Sirah dalam rangka mengintegrasikan keduanya sebagai bahan yang tidak bisa dipisahkan untuk menangkap pesan profetik. Model penangkapan pesan profetik yang utuh berdasarkan koleksi-koleksi Hadis dan Sirah ini diharapkan menjadi salah satu ikhtiar menjawab problem transformasi global, khususnya problem disintegrasi bangsa yang diakibatkan oleh paham keagamaan yang kurang proporsional

Aqaid 50 Versus Aqaid 48 (Kajian Kitab Ummul Barahin di Pesantren Salaf)

One of the recent worriest phenomenan is the appearance of extreme religious attitudes that potentially drives national dissintegration. The extrimity can be carried out by theological doctrines. Therefore, in order to prevent the expanse of this extrimity, it is important to review theological models which have been understood and practiced by pesantren society. One of the books learnt in pesantren is Umm Barahin which was written by al-Sanusi. The contents of the book, how students respond to the teachings and how the teachers reinterprete the materials are the the main questions raised in this research. This research took place in Salafiyah Syafiiyah Pesantren Situbondo East Java. Through content and intertext analyses, this research finds out that this book consists of 48 aqaid (theological doctrines), not 50 aqaid as it is usually understood by common people or educated ones

The Cultivation of Tolerance Value in Madrasah through Tahfidh Hadits

This article will analyze the content and learning process of the tahfidh hadith in Integrated Madrasah Ibtidaiyah (MIT) Nurul Islam Ngaliyan Semarang related to the cultivation of tolerance values. This study uses content analysis and in-depth interviews. The results of this study are that first, most of the contents of the tahfid hadith package contain ghairu mahdlah (social) worship which reaches 83%, in which there is a tolerance value, while the hadith about worship is 17%. Second, the tahfidh learning process uses a variety of methods, namely writing, reading, memorizing, translating and monitoring the application of the values contained in the hadith in everyday life.   Abstrak Artikel ini akan menganalisa isi dan proses pembelajaran hadis tahfidh di Madrasah Ibtidaiyah Terpadu (MIT)  Nurul Islam Ngaliyan Semarang terkait dengan penanaman nilai-nilai toleransi. Penelitian ini menggunakan analisis isi dan wawancara mendalam. Hasil penelitian ini adalah bahwa pertama, sebagian besar isi paket hadis tahfidh memuat ibadah ghairu mahdlah (sosial) yang mencapai 83%, yang di dalamnya terdapat nilai toleransi, sedangkan hadits tentang ibadah mahdhah 17%. Kedua, Proses pembelajaran tahfidh menggunakan berbagai variasi metode yaitu menulis, membaca, menghafal, menerjemah dan pemantauan penerapan nilai-nilai yang terkandung dalam hadits dalam kehidupan sehari-hari

Sufistic Values in Suryomentaram Kawruh Jiwo

The teaching of Sufism contains the noble values. The noble values can also be found in a variety of Javanis traditions and local wisdom, one of them is Kawruh Jiwa Ki Ageng Suryomentaram. The concept of Kawruh Jiwa is a method to achieve the soul condition without ego, it’s also called “man without attribute”, is relevant to the teachings of Sufism in the fight against the lust, and pursue the noble values of Sufistic wisdom. This study intends to reveal the Sufistic values in Kawruh Jiwa Ki Ageng Suryomentaram, by analyzing the relevance between the values in maqamat and ahwal with Kawruh Jiwa concept. The results showed that the concept of Kawruh Jiwa relevance to the values of maqamat and ahwal such as repentance (tawbah), asceticism (zuhd), patient (sabr), confidence (tawakkul), mujahadah, qanaah, tawadhu, and itsar. Thus, it can be said that the Kawruh Jiwa relevance with the Sufistic noble values, and reinforce those values in the frame of local wisdom

Ragam Makna Kesahihan Hadis

The scholars of hadith have standards and criteria for determining the validity of the hadith. Therefore, their standards vary and through the different criteria are different in interpreting the authentic hadith. This difference of meaning must be explained in relation to the practice of hadith and its use as an argument. The true meaning according to Muhammad Haqqi al-Nāzilī is a continuous hadith, not narrated through the siqah narrator, in spite of syaż and 'illat and his traditions conveying the privileges of the sunna practices that can motivate someone to carry out the practices of the sunna. So someone who performs these deeds based on authentic hadith and get a reward that doubled because it already knows the virtue of the hadith.The validity of the traditions contained in the book of Khazīnat al-Asrār Jalīlat al-Ażkār based on the criteria of the jumhur ulama of hadith states that these traditions do not reach the valid degree. But the traditions in it are dominated by hadith hasan and ḍa'īf. From a number of hadiths sampled in this study proves that there are 14 Hadiths, Hadiths that have ḍa'if degree of hadith 24 hadith, and hadith reaching degree ṣaḥīḥ only 8 hadith. However, according to al-Nāzili hadith in the book of Khazīnat al-Asrār are authentic hadiths based on the standard of criteria that he possesses.  Para ulama hadis mempunyai standar dan kriteria untuk menentukan kesahihan hadis. Maka dari itu, standar mereka berbeda-beda dan melalui perbedaan kriteria tersebut maka berbeda pula dalam memaknai hadis sahih. Perbedaan makna ini harus dijelaskan terkait dengan pengamalan hadis dan penggunaannya sebagai hujah. Makna sahih menurut Muhammad Haqqi al-Nāzilī adalah hadis yang sanadnya bersambung,  tidak diriwayatkan melalui perawi yang ṡiqah, tidak terhindar dari syaż dan ‘illat dan hadis-hadisnya menyampaikan keistimewaan dari amalan-amalan sunah yang dapat memotivasi seseorang untuk melaksanakan amalan-amalan sunah. Sehingga seseorang yang melaksanakan amalan-amalan tersebut berdasarkan hadis sahih dan mendapatkan pahala yang berlipat ganda karena sudah mengetahui keutamaannya dari hadis tersebut. Kesahihan hadis yang terdapat dalam kitab Khazīnat al-Asrār Jalīlat al-Ażkār berdasarkan standar kriteria jumhur ulama hadis menyatakan bahwa hadis-hadis tersebut tidak mencapai derajat sahih. Melainkan hadis-hadis di dalamnya didominasi oleh hadis hasan dan ḍa’īf. Dari sejumlah hadis yang dijadikan sampel dalam penelitian ini membuktikan bahwa hadis yang berderajat hasan ada 14 hadis, hadis yang berderajat ḍa’if ada hadis 24 hadis, dan hadis yang mencapai derajat ṣaḥīḥ hanya 8 hadis. Tetapi, menurut al-Nāzili hadis dalam kitab Khazīnat al-Asrār merupakan hadis-hadis sahih berdasarkan standar kriteria yang ia miliki. 

Simulasi kestabilan konsolidasi-dam di hilir Syphon Lemurung Kali Konto terhadap fungsi beban statis dan dinamis

Gunung Kelud berada di wilayah Kabupaten Kediri Jawa Timur. Pasca erupsi pada awal tahun 2014, Gunung Kelud menyisakan sejumlah material vulkanik yang masih tertahan di lereng gunung berupa abu, pasir dan kerikil. Material tersebut apabila bercampur dengan air akan membentuk suatu aliran yang disebut lahar dingin. Tingginya curah hujan dan kondisi lereng yang curam dapat menimbulkan aliran lahar yang memiliki daya rusak tinggi. Untuk mengurangi dampak negatif tersebut, perlu dibuat suatu bangunan pengendali sedimen yang diletakkan pada sungai-sungai yang berpotensi dilalui aliran lahar dingin. Ada beberapa macam bangunan pengendali anatara lain check dam, konsolidasi dam, tanggul pengarah, dan kantong pasir. Bangunan konsolidasi dam Syphon Lemurung merupakan salah satu upaya mengurangi dampak bencana yang diakibatkan oleh bahaya aliran lahar Gunung Kelud yang melewati aliran Kali Konto. Bangunan konsolidasi dam memiliki fungsi utama untuk melindungi bangunan syphon lemurung dari gerusan sedimen. Aliran sedimen mengisi kapasitas tampung secara cepat maupun lambat tergantung skala dan interval debit yang mengalir. Apabila pada kondisi tertentu, gaya lawan akibat material tampungan lebih besar daripada gaya tahan dari bangunan maka tidak memenuhi syarat kestabilan. Kondisi tersebut menyebabkan bangunan konsolidasi dam mengalami keruntuhan. Simulasi kestabilan terhadap variasi beban statis dan dinamis dilakukan dengan menambah variasi parameter kondisi tampungan yang berbeda. Parameter simulasi yang digunakan antara lain kondisi material, berat jenis material, dan ketinggian material. Sehingga didapat nilai kestabilan konsolidasi dam terhadap kontrol guling, geser dan ambles. Selain itu juga dilakukan simulasi terhadap variasi rasio kelangsingan dari konsolidasi dam Syphon Lemurung, sehingga diketahui dimensi bangunan yang paling efektif. Dari hasil analisa didapatkan kapasitas volume tampungan sedimen maksimum konsolidasi dam Syphon Lemurung adalah 30926,25 m3. Laju sedimen pada Kali Konto adalah 67,1875 m3/hari. Waktu untuk memenuhi tampungan sedimen adalah 460 hari. Dari hasil simulasi kestabilan diketahui semakin tinggi massa jenis material (W) maka semakin rendah kestabilan bangunan. Syarat kestabilan mempengaruhi ketinggian tampungan sedimen pada kondisi kritis. Dari hasil simulasi rasio kelangsingan didapatkan dimensi rencana yang memenuhi syarat kestabilan adalah tinggi dam (h1) = 1m – 5m dan lebar dam (b) = 8m - 10m. Sehingga dimensi eksisting konsolidasi dam Syphon Lemurung merupakan dimensi yang sudah efektif. ================================================================================================= Mount Kelud is located in Kediri, East Java. After the eruption in early 2014, it leave a number of volcanic material which was still deposited on the mountain’s slope in form of ash, sand and gravel. These materials transform to be cold lava flow when mixed with water. The high intensity and steep slope conditions could cause lava flow that has high destructive power. To reduce the negative impact, a sediment control structures should be built across rivers that potentially be passed by cold lava flow. There are several kinds of control structures among others check-dam, consolidated-dam, crib and sandbag. Consolidated-dam of Lemurung Syphon is one example to reduce the disaster caused by the danger of lava flow that passes through Konto River. Consolidatied-dam building has a primary function to protect the building Lemurung Syphon of scouring sediment. Transport sediment will fill the capacities either quick or slow depend on the scale and interval of discharge. When in certain conditions, the opponent force as a result of the storage material is greater than the resistant force of the building so not qualify stability requirement. This condition causes the consolidated-dam building collapse. Stability simulation on static and dynamic load variations done by adding the parameter variations of different storage conditions. Parameters simulation that are used includes material conditions, material density, and height of the material. So the value of stability the consolidated dam can be obtained against rolling, sliding and subsidence. Simulation of the variation the slimness ratio of consolidated-dam of Lemurung Syphon is also been done, so the most effective dimensions of the building can be determined. It can be concluded that sediment maximum capacity of the storage volume consolidated-dam Lemurung Syphon is 30926.25 m3. The discharge of sediment at River Konto is 67.1875 m3/day. The time to fulfill the storage sediment is about 460 days. From the simulation results, it is known that the higher the density of the material (W), the lower the stability of the building. Stability requirement affects the height of the sediment reservoirs in critical condition. From the simulation results determained dimensional the slimness ratio qualified plan is the high stability of the dam (h1) = 1m - 5m and width dam (b) = 8m - 10m. So the dimensions of the existing consolidated-dam Lemurung Syphon, it is found that the effective

Ragam kajian hadis dan tanggung jawab kebangsaan : telaah skripsi di Universitas Islam Negeri di Indonesia

Beberapa tahun setelah keluarnya Edaran Dirjen Pendis tahun 2012 tentang Penataan Program Studi di lingkungan PTKI, kajian hadis mengalami peningkatan. Hal ini antara lain tercermin pada meningkatnya jumlah prodi Ilmu Hadis yang dibuka. Masalahnya, apakah meningkatnya kuantitas prodi Ilmu Hadis juga diimbangi dengan meningkatnya kualitas kajian hadis, yang antara lain diukur dari responnya terhadap masalah-masalah sosial dan kebangsaan. Penelitian ini akan menjawab beberapa pertanyaan. Pertama, bagaimana ragam skripsi hadis di UIN Walisongo, UIN Sunan Kalijaga dan UIN Syahid?; bagaimana implikasinya terhadap pengembangan kajian hadis?; dan bagaimana implikasinya terhadap tanggung jawab kebangsaan? Malalui content analysis dan hermeneutis, ditemukan beberapa hal. Pertama, ragam kajian hadis di tiga UIN tersebut dapat dibagi ke dalam lima indikator, yaitu: tema penelitian, sifat penelitian, pendekatan penelitian, paradigma pemahaman dan metode pemahaman. Kedua, pada masing-masing indikator, yang paling dominan adalah kategori yang support terhadap pengembangan kajian hadis. Misalnya pada indikator tema penelitian, yang paling dominan adalah kategori Fiqh al-Hadis; pada indikator sifat penelitian, yang paling dominan adalah kategori penelitian lapangan; pada indikator pendekatan penelitian, yang paling dominan adalah kategori multidisipliner. Dominasi ini tidak secara otomatis menunjukkan implikasinya terhadap pengembangan kajian hadis. Karena setelah didalami masing-masing skripsi, hanya sedikit yang berkaitan dengan problem-problem kontemporer. Ketiga, implikasi ragam kajian hadis tersebut terhadap masalah-masalah sosial dan kebangsaan dapat dikatakan sangat kecil. Kecilnya implikasi ini bukan hanya diukur dari sedikitnya jumlah skripsi yang membahas masalah-masalah sosial dan kebangsaan, tetapi masalah yang dibahas juga sangat terbatas. Atas dasar temuan tersebut, penelitian ini menyarankan agar pihak prodi melakukan upaya terencana untuk mengarahkan mahasiswa dalam mengangkat masalah-masalah sosial dan kebangsaan. Upaya yang sama juga perlu diambil oleh para dosen wali umumnya dan para dosen pembimbing khususnya. Dengan upaya yang terencana, pengembangan kajian hadis tidak hanya bersifat internal, tetapi juga eksternal. ABSTRACT: A few years after the release of the 2012 Director General of Islamic Education circulation on the Arrangement of Study Programs within PTKI, the study of hadith has increased. This was partly reflected in the increasing of the number of hadith study programs that opened. The problem is whether the quantity increasing of the Hadith Study Program is also followed by the quality increasing of the study of hadith, which is measured among other things from its response to social and national issues. This research will answer several questions. First, how are the variations of the thesis of hadith in UIN Walisongo, UIN Sunan Kalijaga and UIN Syahid?; what are the implications for the development of hadith studies?; and what are the implications for national responsibility? Through content analysis and hermeneutics, several things were discovered. First, the variety of hadith studies in the three UINs can be divided into five indicators, namely: research themes, nature of research, research approaches, understanding paradigms and methods of understanding. Second, in each indicator, the most dominant is the category that supports to the development of hadith studies. For example in the research theme indicators, the most dominant was the Fiqh al-Hadith category; on indicator of the nature of research, the most dominant is the field research category; on the research approach indicator, the most dominant is the multidisciplinary category. This dominance does not automatically demonstrate its implications for the development of hadith studies. Because after each thesis is explored, only a few are related to contemporary problems. Third, the implications of the variety of hadith studies on social and national issues can be said to be very small. This smallness is not only measured by the small number of theses that discuss social and national issues, but the problems discussed are also very limited. Based on these findings, this study suggests that the study program should make a planned effort to direct students in raising social and national issues. The same effort also needs to be taken by lecturers in general and supervisors in particular. With a planned effort, the development of hadith studies is not only internal, but also external