MANAHIJ AL-MUHADDISUN ULAMA SUFI

This paper is presented to provide an overview of the methods of the Sufi Ulama muhaddisun in an effort to assess the position and role of hadith for Muslims as an Islamic scientific tradition. The methodology used in this paper is library research. Sufi experts acknowledge the method of transmitting hadith that has developed among hadith experts. Among hadith scholars, hadith transmission uses certain standard methods as seen in the hadith sanads. The transmission came from the Prophet and then passed on to his companions, then to the tabi'in, and so on until the mukharrij hadith (scholars who recorded hadiths). This is different from the hadith transmission system among tasawwuf experts who use the liqa' al-Nabi and kashf methods, which state that a Sufi, with a high level of spirituality, can meet the Messenger of Allah and narrate hadiths directly from him either through dreams or while awake. (not sleeping). According to them, the hadith obtained in this way is authentic even though there is no sanad in it

MULTIKULTURALISME DALAM ALQURAN

This study aims to find out how multiculturalism is in the perspective of the Koran, what is the opinion of the mufassir regarding the verses of multiculturalism. And how multiculturalism affects the substance of the season. This research is library research. By collecting data related to this research, then described based on the data obtained and analyzed. The data collection technique used is by collecting books, books and articles related to this title. There are three things that are the results of this research, First, that the Qur'an supports the concept of multiculturalism, because the Qur'an also talks about tribes and nations (Q.S. Al-Hujurat/48: 13), Allah swt., also makes humans not in one people (types of people). ) only (Q.S. Al-Maidah/5: 48), and the Qur'an commands Muhammad, peace be upon him, to be kind to all mankind (Muslim non-Muslims) (Q.S. Al-Anbiyā'21: 107). Second, the opinion of the commentators regarding the verses of multiculturalism is, indirectly that they believe in multiculturalism in the Qur'an, such as Abū Ja'far aṭ-Ṭabarī (d. 310 H) and Ibn Kathir (d. 774 H) interpret the word sawa' by treating anyone fairly regardless of the subject, whether he is Muslim or non-Muslim. Third, the indicators for the multiculturalism verse are, if found in the Qur'an, words that are (a) global interjections, such as 'yā ayyuhā an-nās', (b) equality/justice words, such as 'sawā', (c) ummah, such as 'ummatun.Penelitian ini bertujuan untuk mengetahui bagaimana multikulturalisme dalam perspektif Alquran, bagaimana pendapat mufassir mengenai ayat-ayat multikulturalisme. Dan bagaimana pengarug multikulturalisme bagi substansi musim. Penelitian ini merupakan penelitian perpustakaan (library research). Dengan cara mengumpulkan data-data yang berkaitan dengan penelitian ini, kemudian diuraikan berdasarkan data-data yang diperoleh dan dianalisis. Teknik pengumpulan data yang digunakan dengan cara mengumpulkan buku, kitab dan artikel yang berkaitan dengan judul ini. Ada tiga hal yang merupakan hasil dari penelitian ini, Pertama, bahwa Alquran mendukung konsep multikulturalisme, sebab Alquran juga berbicara mengenai suku dan bangsa (Q.S. Al-Hujurāt/48: 13), Allah swt., juga menjadikan manusia tidak dalam satu umat (jenis) saja (Q.S. Al-Māidah/5 : 48), dan Alquran memerintahkan Muhammad saw., untuk berlaku baik bagi seluruh umat manusia (muslimnon muslim) (Q.S. Al-Anbiyā’21: 107). Kedua, pendapat para mufassir mengenai ayat-ayat multikulturalisme adalah, secara tidak langsung bahwa mereka meyakini akan multikulturalisme dalam Alquran, seperti Abū Ja’far aṭ-Ṭabarī (w. 310 H) dan Ibnu Katsir (w. 774 H) menafsirkan kata sawa’ dengan berlaku adil terhadap siapapun tanpa memandang subyeknya, baik dia Muslim ataupun nonmuslim. Ketiga, adapun indikator ayat multikulturalisme adalah, jika didapati di dalam Alquran kata yang (a) kata seru yang sifatnya global, seperti ‘yā ayyuhā an-nās’, (b) kata persamaan/keadilan, seperti ‘sawā’, (c) kata umat, seperti ‘ummatun

MEMBENTUK KARAKTER ANAK USIA DINI DALAM PERSFEKTIF HADIS

Membangun karakter memerlukan penanaman prinsip-prinsip penting pada orang muda melalui pendidikan dan bimbingan sehingga mereka dapat mempelajarinya, berinteraksi dengannya, dan pada akhirnya menjadikan mereka bagian dari diri mereka sendiri. Karena anak-anak pada usia ini adalah spons, proses perkembangan karakter sangat bermanfaat pada periode ini. Sebagai hasil dari perilaku beberapa anak yang lebih kecil, ungkapan "Kids Age Now" telah muncul. Itu benar; jelas tidak semua anak bertindak seperti itu. Pendidikan Islam atau pengamalan keyakinan agama dalam kehidupan sehari-hari dapat menjadi alternatif pendekatan pengembangan karakter yang dapat membantu masyarakat mengatasi bencana ini. Hadits adalah salah satu bidang Islam yang boleh diajarkan kepada orang lain. Memperkenalkan hadits kepada anak-anak sejak usia muda membantu mereka tumbuh menjadi orang dewasa yang berpengetahuan luas. Temuan penelitian ini menunjukkan bahwa substansi berbagai hadis membentuk kepribadian anak muda

Hadis Tentang Eksistensi Allah SWT

Efforts to prove the existence of God is an important endeavor, not only to convince other people (read: atheists and agnostics) that God exists rationally, but also to pave the way for claims to the truth of revelation, if the arguments are strong. However, efforts to prove the existence of God through philosophy are also not without risk, because if that effort fails, in the sense that it does not have strong and irrefutable arguments, then it becomes a reason for an atheist or agnostic to stick to his stance: not believing in the existence of God. The hadith about the existence/form of Allah SWT after being studied and traced from the path of Imam Bukhari and Ahmad is sourced from Imran bin Husein with continued sanad and tsiqqah, starting from the initial sanad to the end of the sanad. Likewise from the point of view of the matan it also looks authentic because there is no apparent conflict with the Qur'an. In understanding this hadith, the form of Allah SWT described in the hadith is monotheism and the beginning and the end

The Production of F0 Oyster Mushroom Seeds (Pleurotus ostreatus), The Post-Harvest Handling, and The Utilization of Baglog Waste into Compost Fertilizer

Community service is one of the duties that must be carried out by every lecturer in Higher Education as one aspect of Tri Dharma University. This community service was titled "The Production of F0 Oyster Mushroom Seeds (Pleurotus ostreatus), The Post-Harvest Handling, and The Utilization of Baglog Waste into Compost" which involved two partners. Partner 1 was in Pegajahan Village, Pegajahan Sub-District who experienced problems with the availability of high-quality F0 and F1 seeds and low production in terms of quality and quantity. Partner 2 was in Blok H Village Dolok Masihul Sub-District, Serdang Bedagai Regency who had a lack of knowledge about post-harvest handling and composting from oyster mushroom baglog waste. Solutions offered for both partners were: (1) transfer of knowledge, such as lectures and discussions; (2) training; and (3) mentoring about the cultivation of F0 and F1 oyster mushrooms. Goals and targets of this activity were: (1) the communities or the farmer groups were able to produce and cultivate F0 and F1 oyster mushrooms, so they did not need to buy F0 and F1 seeds from other regions and can fulfill the market demand; and (2) Partner 2 was able to make compost from oyster mushroom baglog waste and various processed food from oyster mushroom to increase their income. The results of this activity have provided benefits to Partner 1 regarding their ability to produce F0 and F1 seeds, ability to process post-harvest oyster mushrooms into several types of food to increase its selling value, and ability to make compost from baglog waste which can be used for plants to overcome environmental pollution and to increase Partner 2’s income

KRITIK KONTEKSTUALISASI PEMAHAMAN HADIS M. SYUHUDI ISMA‘IL

Abstrak: Hadis adalah sumber hukum Islam kedua setelah Alquran, karena hadis adalah al-bayan (penjelas) bagi hukum-hukum yang terkandung di dalam Alquran. Dalam memahamai hadis, seseorang harus mengetahui kondisi dan keadaan sanad dan matan. Selain itu, harus mengetahui situasi dan kondisi yang terjadi ketika Nabi mengeluarkan hadis tersebut. Misalnya dengan mengetahui asbab al-wurud. Kemudian, perlu juga mengetahui sifat-sifat hadis tersebut, apakah umum atau bersifat khusus. Semua itu diperlukan guna untuk mendapatkan pemahaman yang tepat mengenai suatu hadis. Salah satu ulama Indonesia yang selalu menganalisa dengan Nabi adalah M. Syuhudi Ismail dalam bukunya Hadis Nabi yang Tekstual dan Kontekstual: Telaah Ma‘ani al-Hadits tentang Ajaran Islam yang Universal, Temporal dan Lokal. Dalam kesempatan kali ini, akan dilihat beberapa pemahaman kontekstual dalam buku itu yang kurang tepat, seperti kepemimpinan wanita. Karena itu, kajian ini akan mengkritik pemahaman konteksrual tersebut. Kata Kunci: hadis, kritik, kontekstual, M. Syuhudi Ismai