Muhammad Ridha DS
Institut Agama Islam Negeri Kerinci

Published : 3 Documents Claim Missing Document
Claim Missing Document
Check
Articles

Found 3 Documents
Search

Studi Komparatif atas Pemikiran Ignaz Goldziher dan Joseph Schact Tentang Kritik Hadis Dudi Permana; Arzam Arzam; Muhammad Ridha DS; Muhamad Yusuf; Doli Witro
Diroyah : Jurnal Studi Ilmu Hadis Vol 6, No 1 (2021)
Publisher : Prodi Ilmu Hadis Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (452.919 KB) | DOI: 10.15575/diroyah.v6i1.14217

Abstract

The authenticity of the Hadith of the Prophet p.b.u.h. no doubt about his belief among Muslims. However, the study of the authenticity of this hadith is a topic that is always discussed. Especially the orientalists are looking for errors or mistakes from the hadith. Mustafa al-Sibai explains in the book al-Sunnah wa Makanatuha fi al-Tasyri’ al-Islami, two of which are the primary triggers for these orientalists. First, there is a reason for blind fanaticism and spreading falsehoods about Islamic teachings. Second, the factor of political colonialism and imperialism occurred after knowing about the natural wealth and products of eastern culture, thus creating a sense of wanting to seize and rule over them. This is in line with the controversial opinions that have been put forward by Ignaz Goldziher and Joseph Schacht on hadith. This study aims to compare the thoughts or views of two orientalist figures, namely Ignaz Goldziher and Joseph Schacht. This study uses qualitative methods with library research. From the results of this comparative study, we get the similarities and differences from the analysis of these two orientalist figures, which conclude: first, that both of them doubt the authenticity of the hadith because the hadith is nothing but a product of the tabīn who are often accused of being the source of the hadith and the opposite of their belief. Muslims that the hadith comes from the Prophet Muhammad p.b.u.h. second, Joseph Schacht further developed Ignaz Goldziher’s thinking so that he focused more on criticizing hadith through legal traditions so that he did not look at the original hadith books, but Goldziher did not. Third, both of them have not studied the hadith's depth, especially in the study of Usul al-Hadith, so that many theories or opinions do not follow the Muslims’ beliefs.
IDDAH OF A PREGNANT WOMAN FOLLOWING THE DEATH OF HER HUSBAND: A STUDY OF TA’ARUDH AL-ADILLAH Arzam; Muhammad Ridha DS; Natardi; Doli Witro
Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 11 No. 1 (2021): April
Publisher : Prodi Siyasah (Hukum Tata Negara) Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar

Abstract

One of the consequences that must be endured by women after divorce, the divorce of thalaq, or divorce due to death is iddah. Enforcement of iddah for women after the divorce is not Islamic law-oriented but had existed before Islam came. In general, two verses explain about iddah which are considered ta’arudh al-adillah (considered contradictory) namely surah al-Baqarah verse 234 states that women whose husbands’ deaths receive iddah for four months ten days and surah ath-Thalaq ayat 4, Allah states that pregnant women get iddah until they give birth to their children. Therefore, this study aims to examine the iddah law of a pregnant woman whose husband has died based on the instructions of surah al-Baqarah verse 234 and surah ath-Thalaq verse 4, using ta’arudh al-adillah. This type of research is a qualitative research that is literature research. Sources of data in this research involved books, scientific journals, articles, internet, legal products, and other forms of written documents relating to iddah. Methods of data collection in this research employed reading, comparing, examining as many data sources as possible. Data analysis methods in this research included data reduction, data presentation, and conclusion. For more profound analysis results, this study also performed data analysis techniques, the bayani method, the ta’lili method, and the istislahi method. The results showed that the iddah period for a woman whose husband dies according to surah al-Baqarah verse 234 is four months and ten days. This law applies if the woman is not pregnant. However, the provisions for pregnant women are more specifically specified in surah ath-Thalaq verse 4, because the provisions of pregnancy have been specified (takhsis) in surah ath-Thalaq verse 4.
Wakaf Pada Asuransi Jiwa Syariah: Analisis Pada Fatwa Dsn-Mui No:106/Dsn-Mui/X/2016 Muhammad Fauzi; Mursal Mursal; Muhammad Ridha DS
USRATY : Journal of Islamic Family Law Vol 1, No 2 (2023): Desember 2023
Publisher : Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30983/usraty.v1i2.7570

Abstract

Perwakafan di Indonesia secara terus meneurus dilakukan pengembanganya, terutama adanya pengembangan konsepsi berwakaf dalam bentuk asuransi jiwa syariah. DSN-MUI telah menetapkan kebolehanya, sebagaimana yang termuat didalam fatwa yang bernomor 106 pada tahun 2016. Karena itu, penelitian ini bertujuan untuk menganalisis konsep dan ketentuan hukum wakaf pada asuransi jiwa syariah yang diatur berdasarkan Fatwa DSN-MUI No: 106/DSN-MUI/X/2016. Penelitian ini adalah penelitian deskriptif kualitatif. Pengumpulan data berifat kepustakaan (metode library research), dengan menggunakan Fatwa DSN-MUI No: 106/DSN-MUI/X/2016 sebagai sumber primer, dan dengan mempergunakan content analysis sebagai alat analisis data. Pada wakaf manfaat asuransi ketentuan yang harus diperhatikan, seperti pihak yang ditunjuk untuk menerima manfaat asuransi menyatakan janji yang mengikat untuk mewakafkan manfaat asuransi, dan juga memperhatikan manfaat asuransi yang boleh diwakafkan paling banyak 45% dari total manfaat asuransi, dan juga semua calon penerima manfaat asuransi yang ditunjuk atau penggantinya menyatakan persetujuan dan kesepakatannya, serta memperhatikan ikrar wakaf dilaksanakan setelah manfaat asuransi secara prinsip sudah menjadi hak pihak yang ditunjuk atau penggantinya. Sementara, kententuan wakaf manfaat investasi yang harus diperhatikan, seperti kadar jumlah investasi yang boleh diwakafkan paling banyak 1/3 dari total kekayaan dan/atau tirkah, kecuali disepakati lain oleh semua ahli waris.  Selain dari itu, mengenai ketentuan ujrah terkait produk wakaf, dimana harus memperhatikan dua hal, yaitu ujrah tahun pertama paling banyak 45% dari kontribusi regular dan akumulasi ujrah tahun berikutnya paling banyak 50% dari kontribusi regularWaqf in Indonesia is continuously being developed, especially the development of the concept of waqf in the form of sharia life insurance. DSN-MUI has determined its permissibility, as contained in fatwa number 106 in 2016. Therefore, this research aims to analyze the concept and legal provisions of waqf in Islamic life insurance which is regulated based on Fatawa DSN-MUI No: 106/DSN-MUI/X/2016. Data collection is in the form of literature (library research method), using Fatawa DSN-MUI No: 106/DSN-MUI/X/2016 as a primary source, and using Content Analysis as a data analysis tool. In the waqf of insurance benefits, provisions must be taken into account, such as the party appointed to receive the insurance benefits stating a binding promise to donate the insurance benefits, and also pay attention to the insurance benefits that can be donated at a maximum of 45% of the total insurance benefits, and also all potential recipients of insurance benefits the appointed person or his/her successor expresses his or her approval and agreement, and pay attention to the waqf ikrar carried out after the insurance benefits have in principle become the rights of the appointed party or his successor. Meanwhile, the provisions of waqf for investment benefits must be taken into account, such as the amount of investment that can be donated is a maximum of 1/3 of the total wealth and/or tirkah, unless agreed otherwise by all the heirs. Apart from that, regarding the ujrah provisions related to waqf products, two things must be taken into account, namely the first year's ujrah is a maximum of 45% of the regular contribution and the accumulation of the following year's ujrah is a maximum of 50% of the regular contribution.