Penelitian ini bertujuan untuk mengetahui Corak Tafsir Muhammadiyah. Corak Tafsir tersebut ditujukan kepada dua karya tafsir yang digagas lembaga Majelis Tarjih dan Tajdid yang khusus membahas bidang keagamaan, yaitu Tafsir al-Qoerâan dan Tafsir Tematik tentang Hubungan Antar Umat Beragama. Metode penelitian yang digunakan adalah literatur kepustakaan (library research) dengan menggunakan metode pendekatan deskriptif-analitis. Hasil penelitian menunjukan, Corak Tafsir Muhammadiyah adalah tafsÃ®r bi al-raâyi yang dikenal di kalangan Muhammadiyah dengan tafsir yang bersifat ijtihadi (pemikiran), sehingga dalam perkembangan penafsirannya tidak hanya menggunakan pendapat para ulama semata, namun juga menginterkoneksikan dan mengkorelasikan dengan ayat lain, hadis Nabi, pendapat sahabat dan tabâin. Dua metode yang digunakan dalam menghantarkan penafsirannya adalah metode maudÃ»i dan tahlÃ®li. Penafsiran tersebut dilakukan Muhammadiyah agar al-Qurâan benar-benar menjadi sÃ¢lihun li kulli zamÃ¢nin wa makÃ¢nin (sesuai dengan segala waktu dan tempat), sehingga ajarannya dapat difahami dan aplikasikan dalam kehidupan nyata
Hermeneutic hadith is disputed by academics; some refuse, others develop the theory (as long as it does not conflict with the source of Islamic teachings when the theory is used in the text of the hadith). The hermeneutics of hadith are from the West used in the Bible. The research method used is the library research with hermeneutical interpretation approach and produce several things, such as: First, in terminology, hadith according to Ali Mustafa Yaqub is a source of Islamic teachings both derived from the words, deeds and the characteristics of the Prophet Muhammad. The characteristics of the Prophet Muhammad are part of the sunnah. Secondly, in understanding the text of the traditions of the Prophet Muhammad is not only taken from the literary meaning, but must look for other meanings so that the text of hadith can be fully understood. Comprehensive understanding of hadith can be done by looking at the background of the emergence of Hadith (asbÃ¢b al-WurÃ»d), local and temporal (zamÄni wa makÃ¢ni), sentence causality (illat al-kalam) and socio-cultural (taqÃ¢lid). Hermeneutic Gadamer states that the application of the hadith understanding can be understood as part of the hermeneutical process of hadith, although Ali Mustafa Yaqub does not explicitly explain the hermeneutic theory used in the understanding of a hadith text.
Painting or drawing is a penchant for some humans, especially pictures or paintings that are seen as beautiful as images of humans, animals, plants, and others. However, on the other hand it becomes a problem if the painting is worshiped or cultured. This paper seeks to present the elasticity of the understanding of the hadith of M. Syuhudi Islam concerning threats to painters by using library research and descriptive-analysis approaches from the sociological aspects of knowledge and historical-sociological. The findings show the elasticity of M. Syuhudi Ismail in understanding the hadith of painting. Hadith of painting had been understood temporally and locally which occurred when the hadith was delivered by Rasulullah when the new societies came out of idolatry worshiping idols or statues including animate images so that hadiths appeared on the prohibition of painting or drawing because they feared they would do the same again. According to Syuhudi Ismail, the prohibition was seen from ?illah al-hukm (legal cause), namely worshiping and culturing paintings or drawings so that in today's context it is permissible for painters to aim not to be worshiped or cultured but to be used as a field of economic endeavors to fulfill everyday life.
This research aims to describe and provide concrete explanations about how the Prophet Muhammad provide moral education in hanging out and wrestle in public life. The community consists of a human community composed of, among others, children, father, mother, grandmother and others who have a wide range of different characteristics. Based on the research method of library reseach and descriptive data collection methods-intepretatif, generate a conclusion about the words of the Prophet which is very simple yet important and relevant to be applied in the life of society. As the Prophet of the settlement solution is to teach moral education among other noble; First, drop by and receive the guests. Second, establish good relations with the neighbours namely mutual say greetings and respond when encountering each other, looked out the person being sick, complementary invitation if not hitch, delivering bodies came to the liang lahat and answer the person who sneezes. In addition, the education of morals who delivered Prophet is the third, building a social piety to his fellow man. Fourth, establish ukhuwah islamiyah with fellow human beings. The fourth point when developed in the life of a nation and a country then it will create a social life that is dignified and appropriate grain berkeadaban pancasila first until the fifth sila. Therefore, values morals education of society who delivered Prophet Muhammad in his sayings provide an inspiration and motivation to keep doing tajdÃÂ«d (renewal) of good character at the center of public life. Moral education of community implies to all existence of Islam in all his teaching either can the Quran nor Hadith the Prophet, either about the creed, worship and muamalah as political, economic and others.ÃÂ In addition, forming a disciplined man, leading to emotional intelligence and spiritual, wise, brave, keep yourself and be fair.
Study the book of Hadith is a great importance to study, especially the study of rijÄl al-hadÄ«th, such as Tadzkirah al-Huffazh of al-Dzahabi, Sunni versions, and KitÄb al-RijÄl of al-Hulli, Syii version. This research was conducted with descriptive analytical approach and historical approach. This study found that both books discuss the rijÄl al-hadÄ«th (the narrators of hadith) from the aspect of quality that is structured in the systematic style of the book of Mujam. The difference is that the Sunni rijÄl al-HadÄ«ts are the companions of the Prophet, the tabiin and so on, while the Shiite rijÄl al-hadÄ«th is the Ahl al-Bait which is attributed to the figure of Ali bin Abi Talib. Historically, the two books are composed from the historical background behind it. The Book of Tadzkirah al-Huffazh is structured as an attempt to legitimize narrators and memorizers of Hadith from amongst shahabah, tabiin, and so on. Meanwhile, the KitÄb al-RijÄl version of the Shiah also wanted to prove the greatness of their companions from the ahl al-Bait people attributed to Ali ibn Abi Talib.
Philanthropic hadiths are very interesting for contextual understanding in order to respond to social problems that occur in the community such as poverty and health problems which unwittingly increase day to day. This paper aimed to present philanthropic traditions about PKU Muhammadiyah hospital. The method used by researcher was analytical descriptive by using the method of socio-historical approach and Max Weber's social theory framework. The findings in this study were: First, philanthropic traditions of the hospital was delivered by the Prophet from the Companions of the Prophet around one hadith assisted by other hadiths. Second, contextualization of hadith understanding resulted in the formulation of its name; previously named Polyclinic. Muhammad Sudja considered that Muhammadiyah has not had a hospital which handled needy people. Third, the roles of the PKU Muhammadiyah hospital are very large in the terms of public health services such as medical treatment, social services and in handling disasters. Fourth, the philanthropic movement conducted by the hospital are based on religious doctrines originating from Quran and al-Sunnah al-Maqbūlah so that it can realize the noble ideals of the Indonesians, namely the true Islamic community; the main, justice, safe and prosperous society, and hence blessed by Allah SWT.
This article aims to explain the understanding of K.H. Sholeh Darat in the Majm?'ah al-Syar?'ah al-Kaifiyah lil Aww?m book by looking at the social context that occurred in the past when the hadith was delivered. This paper uses a descriptive-analytical method with a sociological-historical approach and syarh hadith. The findings show that K.H. Sholeh Darat is an ulama from Java who was present in the midst of a society is closely related with the traditions of a plural society both santri, priyai and abangan. He tends to understand the hadith textually under certain conditions, but on the other hand it tends to be contextual depending on the situation and environmental conditions he experiences or ??li?un li kulli zam?nin wa mak?nin. Besides, it is undeniable that the understanding is less from the methodology of hadith understanding that was initiated by contemporary hadith experts such as textual understanding of tasyabbuh hadith and hadith of pilgrimage to the Prophet's tomb. However, he understands the hadith about intercession contextually
Hermeneutic hadith is disputed by academics; some refuse, others develop the theory (as long as it does not conflict with the source of Islamic teachings when the theory is used in the text of the hadith). The hermeneutics of hadith are from the West used in the Bible. The research method used is the library research with hermeneutical interpretation approach and produce several things, such as: First, in terminology, hadith according to Ali Mustafa Yaqub is a source of Islamic teachings both derived from the words, deeds and the characteristics of the Prophet Muhammad. The characteristics of the Prophet Muhammad are part of the sunnah. Secondly, in understanding the text of the traditions of the Prophet Muhammad is not only taken from the literary meaning, but must look for other meanings so that the text of hadith can be fully understood. Comprehensive understanding of hadith can be done by looking at the background of the emergence of Hadith (asbâb al-Wurûd), local and temporal (zam?ni wa makâni), sentence causality ('illat al-kalam) and socio-cultural (taqâlid). Hermeneutic Gadamer states that the application of the hadith understanding can be understood as part of the hermeneutical process of hadith, although Ali Mustafa Yaqub does not explicitly explain the hermeneutic theory used in the understanding of a hadith text.
Rasulullah SAW-style treatment is a trend today is a ruqyah who not only treat physical diseases but also non-physical. Ruqyah is the solution the Prophet offered in overcoming all sorts of diseases, and ruqyah is allowed as long as it does not contain shirk elements. This study aims to explain the definition of ruqyah in the hadith of the Prophet, and the verses and prayers used at the time of ruqyah. Even explaining the existence of capitalist elements and the influence of ruqyah on mental health. This research uses the risearch library method using descriptive approach and socio-historical critique analysis to understand the hadith of the Prophet. The findings are: First, ruqyah is a treatment ala Rasulullah by taking refuge in Allah from all diseases both physical and non physical. Second, the way of ruqyah is by putting the right hand to the painful part of the limb while reading the reading of prayers, letters of al-Fatihah, al-Ikhlas, al-Falaq and al-Nas. Thirdly, the ruqyah should be based on a complete belief in God, pleading for protection to Him because He is the Essence that Heals all sicknesses. Fourth, ruqyah can give positive influence that is heal mental health or soul. Fifth, ruqyah is one of the solemn acts against the sickness of society which is far from Allah without capitalization by commercializing to serve as a livelihood in fulfilling the necessities of life except on the willingness of the patient or ruqyah sufferer by giving wages as a form of gratitude and meruqyah people may take wages by not looking at the size and size of the wage on the basis of sincere intentions.
When viewed from the aspect of the definition of the jilb?b (long, loose-fit outer garment worn by some Muslim women), the issue of jilb?b is a social-religious problem that is often used as a material for discussion among experts of fiqh (Islamic jurisprudence) and tafsir (exegesis, interpretation), both classic and contemporary. This research focuses on the interpretation of the jilb?b in the Quran Surah al-A?zab verse 59 based on the view of al-Tabari. The researcher conducts a critical study of his thoughts by using the library research method and the sociological-historical approach. The findings proved that al-Tabari was a very careful person in interpreting the Quran based on the hadith (the record of the words, actions, and the silent approval of the Islamic prophet Muhammad) and the atsar (the words or actions) of the sahabah (the companions of the prophet). The jilb?b, according to him, was something that covered the head, face, and one of the eyes (the left one). Such interpretation of al-Tabari certainly cannot be separated from the aspects of socio-historical phenomena that occurred in the past where the Abbasid Caliphate?s seizure of territory took place to have implications for human freedom, especially for women. Such a condition of insecurity for a woman that made al-?abari interpreted jilb?b as such in order to protect women. However, if the definition of jilb?b is contextualized today, then it is no longer relevant because the conditions are safe, and women are free to fulfill their needs. Still, a woman must maintain her honor and cover her aurat (intimate parts in Islam), except for something that can be seen which are the palm of the hands, and the face.