El Nubuwwah Jurnal Studi Hadis

Interpretasi Hadis Qadhā’ Puasa Mayit menurut Metodologi Yusuf al-Qaradawi

2025-07-10T14:04:18+07:00

This study explores the divergent interpretations among Muslim scholars regarding prophetic traditions (ḥadīths) associated with the legal obligation of qadhā’ (paying back the missed fasting) on behalf of deceased individuals. The disagreement emerges from the categorization of ritual worship (ʿibādah) into physical, financial, or combined acts, raising jurisprudential debates over whether such acts—especially fasting—can be fulfilled by legal proxy. Within Islamic legal discourse, some jurists argue that the guardian (walī) must perform the missed fasts of the deceased, while others opine that paying fidyah (compensatory feeding of the poor) is sufficient. These divergent views stem from differing hermeneutical readings of several ḥadīths, including those reported by ʿĀʾishah and Ibn ʿAbbās, which appear contradictory in literal interpretation. This research employs a qualitative methodology using a library-based (literature review) approach, analyzing hadith and fiqh texts across multiple legal schools (madhāhib). The interpretive framework of Yūsuf al-Qaradāwī is utilized to critically assess and reconcile these texts, incorporating key principles such as jamʿu al-aḥādīth (harmonization), tarjīḥ (preference of evidence), and asbāb al-wurūd (contextual background of narration). The study finds that al-Qaradāwī’s comprehensive approach to hadith interpretation allows for a more coherent understanding of scholarly disagreements and offers a rational foundation for legal rulings across schools. It concludes that methodological engagement with prophetic texts is essential in developing inclusive, adaptable, and well-reasoned Islamic legal judgments in the context of modern jurisprudential needs.

Menelisik Ideologi Persatuan Kitab Arba’in Karya KH. Hasyim Asy’ari:

2025-07-12T23:21:39+07:00

The rise of Islamic radicalism in post-reform Indonesia poses a serious challenge to national integration and religious harmony. Doctrines and movements grounded in exclusivism and intolerance toward religious diversity often trigger societal fragmentation. In this context, KH. Hasyim Asy'ari—founder of Nahdlatul Ulama—formulated an ideological response rooted in his compilation of ḥadīths entitled Arba‘īna Ḥadīthan Tata‘allaqu Bi Mabādi’ Jam‘iyyah Nahdlatil Ulama’. This study aims to examine the values of unity expressed through three core ḥadīths thematically linked to the concept of social cohesion, namely ḥadīth no. 16, 22, and 39. Employing a qualitative-descriptive method, the research adopts Teun A. van Dijk’s Critical Discourse Analysis framework, which incorporates macro-structure, schematic form, semantics, syntax, stylistics, rhetorical strategy, and social cognition. The findings reveal that while the isnād (chain of transmission) of the three ḥadīths varies—ranging from ḥasan li dhātihi, ṣaḥīḥ li dhātihi, to ḍa‘īf—their matn (textual content) is evaluated as ṣaḥīḥ based on compatibility with reason and foundational Islamic principles. The thematic values identified include empathy, solidarity, tolerance of difference, and the imperative to preserve communal harmony. This compilation of ḥadīths functions not merely as a religious text but also as an ideological manifesto responding to the socio-religious challenges of its time. In conclusion, Arba‘īna Ḥadīthan reflects a traditionalist yet progressive vision of Islam rooted in Ahl al-Sunnah wa al-Jamā‘ah, offering a normative framework for promoting moderation, pluralism, and national unity in contemporary Muslim societies.

Integrasi Pendekatan Tekstual dan Kontekstual terhadap Hadis Sahih di Era Modern

2025-07-12T23:24:43+07:00

Understanding ṣaḥīḥ ḥadīths has remained a critical methodological discourse in both classical and contemporary Islamic studies. Two major hermeneutical approaches—textual and contextual—are central to this discourse. The textual approach emphasizes a literalist reading of the ḥadīth text in order to preserve the authenticity and sanctity of the Prophet Muhammad’s teachings. In contrast, the contextual approach considers the socio-historical and cultural background in which a ḥadīth was transmitted, thereby enabling its normative messages to remain relevant to contemporary realities. This article addresses the methodological question of how these two interpretative approaches can be integrated to respond to the dynamic challenges of modern Muslim life.This study employs a qualitative-descriptive method using a library research model. The primary sources include both classical ḥadīth compilations and contemporary scholarly literature. Selected ṣaḥīḥ ḥadīths that are often debated between textualist and contextualist interpretations are analyzed to demonstrate the theoretical implications of both approaches. Findings indicate that the textual and contextual approaches are not inherently contradictory but rather complementary. The textual method safeguards the transmissional integrity (riwāyah) of the ḥadīth, while the contextual approach ensures that its meanings (dirāyah) can be appropriately situated within evolving socio-cultural frameworks. The integration of both provides a more balanced and comprehensive understanding of Prophetic traditions. In conclusion, a synthesis between textual fidelity and contextual relevance is essential to interpret ḥadīths holistically. This integrative framework is proposed as a viable model for contemporary ḥadīth interpretation that is both normatively authentic and socially responsive.

Rahn Emas dalam Fatwa DSN-MUI

2025-07-28T10:31:06+07:00

This study investigates the implementation of gold-based pawning (rahn) at Pegadaian Syariah Sampang through the lens of Prophetic hadith and the Fatwa of the National Sharia Council of the Indonesian Ulema Council (DSN-MUI) No. 25/DSN-MUI/III/2002 on Rahn. The central issue addressed is the extent to which the rahn contract, including gold valuation mechanisms and the resolution of non-performing financing, aligns with core Islamic legal and ethical principles. Employing a qualitative-descriptive method supported by a Systematic Literature Review (SLR), this research incorporates both textual analysis of canonical hadith and empirical field interviews. The findings demonstrate that rahn is legally valid and normatively grounded in multiple authentic narrations (ṣaḥīḥ) of the Prophet Muhammad ﷺ—particularly from Bukhari and Muslim—supported by classical scholars such as al-‘Aynī, al-Qārī, and al-Ṣan‘ānī. The procedural implementation at Pegadaian Syariah Sampang adheres to the essential components of the rahn contract, encompassing administrative protocols, digitalized gold appraisal based on karat weight, and disbursement through an integrated system. The determination of loan value (marhūn bih), administrative cost (mu’nah), and contractual execution complies with the principles of justice (ʿadl), transparency (wuḍūḥ), and the avoidance of ribā, reflecting the maqāṣid al-sunnah (higher objectives of the Prophetic Sunnah). Non-performing loans are addressed through structured mechanisms such as rescheduling, reconditioning, restructuring, persuasive negotiation, and, where necessary, collateral execution. The study concludes that the rahn practice at Pegadaian Syariah Sampang is in substantial conformity with Islamic legal ethics and contemporary fatwas, though greater efforts in consumer education, sharia compliance monitoring, and institutional governance are necessary to ensure long-term sustainability and maslahah (public benefit). This research contributes both to theoretical discourse in Islamic jurisprudence and practical policy-making in grassroots Islamic finance.