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<![CDATA[Konsepsi Pendidikan Anti Korupsi Dalam Persepektif Al-Qur’an ]]>
<![CDATA[Sulaiman Sulaiman]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 3 No 2 (2020): Juni ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v4i2.86
<![CDATA[Masyarakat dan ketertiban merupakan dua hal yang berhubungan sangat erat, bahkan bisa juga dikatakan sebagai dua sisi dari satu mata uang.Susah untuk mengatakan, adanya masyarakat tanpa ada suatu ketertiban.Ketertiban dalam masyarakat diciptakan bersama-sama oleh berbagai lembaga, seperti hukum dan tradisi. Oleh karena itu, dimasyarakat akan dijumpai berbagai macam pedoman, patokan atau ukuran yang masing-masing memberikan kontribusinya dalam menciptakan ketertiban. Pedoman, patokan, atau ukuran untuk berperilaku atau bersikap dalam kehidupan bersama disebut norma atau kaidah sosial. Diantaranya adalah normahukum. Hukum menetapkan apa yang harus dilakukan dan atau apa yang boleh dilakukan serta yang dilarang. Sasaran Hukum yang hendak dituju bukan saja orang-orang yang nyata-nyata berbuat melawan hukum, melainkan juga perbuatan hukum yang mungkin akan terjadi, dan kepada alatperlengkapan negara untuk bertindak menurut hukum.]]>
<![CDATA[Kontekstualisasi Hadis ‘Berkata Baik Atau Diam’ Sebagai Larangan Hate Speech di Media Sosial: ]]>
<![CDATA[Sri Hariyati Lestari]]>;
<![CDATA[Muhammad Alwi HS]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 3 No 2 (2020): Juni ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v4i2.87
<![CDATA[This article aims to contextualize the hadith of Al-Bukhari's transmission number 5.559 about 'speaking the good or remain silent' through the Double Movement theory from Fazlu Rahman, which will then become the basis for a ban on the phenomenon of hate speech on social media. This departs from the reality of hate speech that is increasingly rampant, even though the act has been banned in the Circular Chief of Police number SE / 06 / X / 2005. After analyzing and analyzing the history of Al-Bukhari number 5559, this article concludes that the hadith is a response to the bad behavior experienced by Muhammad bin Abdullah bin Salam from his neighbor, one of which is mentioned in the hadith is not saying good, as an antonym of the word saying good. Behavior of not saying good here is also in line with the phenomenon of hate speech, especially entering the media era. The moral ideal of this tradition is as a command to say good, if it is unable or unwilling, it is better to be quiet, rather than doing hate speech. As for the threat of hate speech,, as the moral ideal of the hadith here, is not included as those who believe because they are not good or silent, but instead do hate speech.]]>
<![CDATA[Penulisan Hadis Pada Masa Rasulullah SAW. ]]>
<![CDATA[Latifah Anwar]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 3 No 2 (2020): Juni ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v4i2.88
<![CDATA[In Islam, Hadith becomes the second guidelines after Al-Quran, therefore, Moslem had done a lot of efforts to keep its authenticity. At the beginning of Muhammad prophecy, there was no any Hadith coding as like Al-Quran. The existence of Hadith narration in Prophet Muhammad era was still debated because of the two contradictory Hadith riwayah. One of them indicated the prohibition for Hadith narration, and other directed its approval which led Hadith narration. Compared with ummi group, in Prophet Muhammad era, only few of Prophet Muhammad companions were able to write. In accepting the Hadith narration, the companions relied on the memorization than writing. The majority of Hadith Preachers assumed that, Hadith had been written by the companions when Prophet Muhammad was still alive. Whereas, the orientalist and some of modern Moslem experts mentioned that Hadith had not been written in Prophet Muhammad era. Some of the companions had their own Hadith writing, although there were any contradictory Hadith between prohibition and approval in Hadith writing. Only few companions who wrote Hadith, such as ‘Abdullah Ibn ‘Amr Ibn ‘Al-Ash, allowed by Prophet Muhammad to write Hadith. Prophet Muhammad never instructed certain companion to write and compile Hadith as like Al-Quran which was officially written by Prophet Muhammad’s individual secretary, Zayd Ibn Tsabit. Whereas, the officially Hadith coding was started at Umar ibn ‘Abd al ‘Aziz era (99H – 101H).]]>
<![CDATA[Konsep Kesehatan Dalam Al-Qur’an Dan Hadis ]]>
<![CDATA[Diong Liong Akbar]]>;
<![CDATA[Budiyanto Budiyanto]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 3 No 2 (2020): Juni ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v4i2.90
<![CDATA[Dalam kehidupan manusia, kesehatan merupakan salah satu aspek primer yang perlu mendapat perhatian sejajar dengan aspek kehidupan primer lain seperti aspek pendidikan maupun aspek ekonomi. Dalam konsep Ad-Dhoruriyyat atau maqashid syari’ah yang dikemukakan Al-Ghazali, aspek kesehatan memperoleh tempat dan masuk dalam Hifdz An-Nafs (memelihara jiwa). Hal ini menunjukkan bahwa manusia harus memelihara jiwanya dari beberapa macam gangguan seperti musuh atau dalam hal ini memelihara jiwa dari berbagai macam penyakit yang dapat dilakukan melalui aspek kesehatan. Dalam memelihara jiwa melalui aspek kesehatan, manusia tidak lantas tanpa aturan dan arahan. Dalam hal ini, Al-Qur’an telah memberikan gambaran bagaimana seharusnya manusia memelihara kesehatannya. Tujuan dari penelitian ini adalah mengetahui pengertian kesehatan sekaligus bagaimana memelihara kesehatan sesuai dalam Konsep Al-Qur’an Hadis yang diperoleh melalui metode kajian pustaka. Hasil dari penelitian ini menunjukkan bahwa banyaknya ayat Al-Qur’an dan riwayat Hadits tentang kesehatan menunjukkan bahwa manusia diperintah untuk memberikan perhatian lebih terhadap hal-hal yang berkaitan dengan kesehatan dalam rangka ikhtiar diri untuk menjalankan rangkaian ibadah kepada Allah.]]>
<![CDATA[Hadis Dan Sunnah Nabi Dalam Perspektif Joseph Schacht ]]>
<![CDATA[Latifah Anwar]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 3 No 2 (2020): Juni ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v4i2.91
<![CDATA[Research about Hadith authenticity becomes Orientalist’s preferred study. Joseph Schacht, one of orientalist researcher had researched and criticized Hadith authenticity. Schacht assumed that Sunnah was not formerly from Prophet Muhammad, but it was the continuity of Arabian traditions which were revised and done continuously by Moslem and hold up to Prophet Muhammad. Schacht assumed that Prophet’s sunnah had not been established surely to Hadith. Schacht’s research was started by studying Islam law establishment process. Then, he concluded that Islam law had not been existed until Al-Sya’bi era (110H). At Tabi’in era, there was Hadith which was not available at the previous one. Hadith in Tabi’in’s era was considered complete than companions’ version. Hadith at the next version was spread out by falsification. Schacht mentioned that Isnad was part of arbitrariness in Prophet Muhammad Hadith since it was developed by different groups who expected to relate it to the previous one. Sanad reconstruction formation based on Schacht’s opinion, namely by doing backward design, known as Projecting Back theory. Sanad Hadith common indicators showed that the longer period of people far from Prophet Muhammad era, the more people narrated Hadith. Schacht mentioned that the practice of sanad Hadith was started from the simple way, then it was developed and formed the perfect sanad at the second period of third century of Hijriyah.]]>
<![CDATA[Hadits-Hadits Tahlilan: Analisis Konflik dan Nilai-Nilai Sosial Masyarakat ]]>
<![CDATA[Wely Dozan]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 3 No 2 (2020): Juni ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v4i2.92
<![CDATA[This paper tries to discuss social conflict in understanding a tradition of tahlilan where several streams consider that tahlilan is a tradition that was built by the community without being based on hadith texts either in terms of the quality and quantity of the Prophet's hadith. However, some ulama perspectives namely Nahdawtul Ulama) provide the concept of actual tahlilan historically the tradition of tahlilan was born based on the hadith texts of the Prophet according to some narrations of the Companions and the Tabin'in. Specifically, this paper tries to trace the hadith texts among some controversial ideas in understanding the hadith and how the social values contained in the tradition of tahlilan which has always been carried out based on the times. The approach to this paper is the litertaur study approach, namely to explore issues related to both books, journals, articles and so on the results of this study indicate that the traditions of tahlilan traditions that have been carried out there are no restrictions because based on the hadith texts. While in the controversial discourse of thought that prohibits the tradition of tahlilan is still unclear texts of the hadith which has been used as (istinbat) in Islamic law.]]>
<![CDATA[Potret Penguburan Janazah Dalam Islam Merupakan Bentuk Kepedulian Sosial Dunia-Akhirat ]]>
<![CDATA[imam baihaki]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 4 No 1 (2021): Januari ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v4i1.93
<![CDATA[Sikap saling tolong menolong, dan saling peduli menjadi salah satu cirri khas dalam budaya Islam, kepedulian sosial dalam Islam bukan sekedar slogan, melainkan menjadi dasar keimanan. Berkaitan dengan hubungan sosial Allah mengingat hubungan ini dengan perintah merealisasi ukhuwah, kecintaan, kasih sayang, saling menghormati, tolong menolong, saling mempersatukan, solidaritas, bahkan sampai kepada tingkat itsar (mendahulukan orang lain) dalam masalah kehidupan. Dalam hal ini dalam Al-qur`an memerintahkan untuk tolong menolong dalam aksi kepedulian sosial, lebih lebh jika keluarga kita membutuhkan pertolongan untuk dibantu. Terlebih jika sanak saudara kita meninggal, mereka membutuhkan pertolongan kita yang sangat tinggi. Hasil dari penelitian ini menunjukkan bahwa dalam potret penguburan jenazah dari berbagai tempat banyak yang menimbulkan persoalan, tradisi penguburan jenazah sering kali menjadi pembicaraan dikalangan masyarakat. Sehingga penelitian pustaka ini sedikit memberi ulasan tentang bagaimana tradisi penguburan jenazah dalam Islam yang merujuk kepada Al`Quran dan Hadist.]]>
<![CDATA[Plurarisme Beragama Dalam Perspektif Hadist ]]>
<![CDATA[Novia Nengsih]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 4 No 1 (2021): Januari ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v4i1.99
<![CDATA[Tulisan ini bertujuan untuk menganalisis larangan dan kebolehan pengucapan selamat natal kepada umat kristiani melalui perspektif hadis dan pendapat para ulama. Ulama yang melarang pengucapan selamat natal karena memahami pengucapan selamat natal merupakan bagian dari tasyabuh. Ulama yang membolehkan pengucapan natal karena berargumentasi bahwa pengucapan selamat natal merupakan toleransi dalam pluralisme beragama dan tidak menganggap pengucapan natal itu bagian dari tasyabuh. Hasil analisis ini mengungkapkan bahwa mengucapkan selamat natal boleh karena tidak ada satu hadispun yang melarangnya secara langsung dan hal itu bukan merupakan tasyabuh, tetapi hanya bentuk toleransi dalam pluralisme beragama, serta orang non muslim yang tinggal di Indonesia tergolong kafir zimmi yang perlu dilindungi bukan kafir harbi.]]>
<![CDATA[Kontribusi T.M Hasbi Ash-Shiddieqy Dalam Pengembangan Ilmu Al-Qur'an dan Tafsir Di Indonesia ]]>
<![CDATA[Muhammad Faisal]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 4 No 1 (2021): Januari ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v4i1.101
<![CDATA[Kajian terhadap pengembangan Ilmu Al-Qur’an dan Tafsir di Indonesia memiliki kemajuan yang sangat pesat dari abad ke abad. Banyak kitab tafsir karya ulama Nusantara yang telah hadir hingga sampai sekarang ini. Dalam sejarah pengembangan Ilmu Al-Qur’an dan tafsir tercatat nama T.M Hasbi Ash-Shiddieqy, sosok yang sangat fenomenal dikarenakan banyaknya karya-karya beliau termasuk Ilmu Al-Qur’an dan Tafsir. Karya beliau yaitu Sejarah dan Pengantar Ilmu Al-Qur’an dan Tafsir, Ilmu-Ilmu Al-Qur’an (Ulumul Quran) serta Kitab Tafsir Al-Qur’an Majid An-Nur dan Kitab Tafsir al-Bayan merupakan karya-karya beliau yang sangat fenomenal hingga terus dikaji sampai sekarang ini. Penelitian ini bersifat kepustakaan (Library Research) yang bersifat kualitatif., kemudian metode yang diterapkan pada pengumpulan data pada penelitian ini adalah metode dokumentasi. Tahapan mengolah data dan menganalisa data yang sudah dikumpulkan, penulis menggunakan metode diskriptif analisis. Dari hasil penelitian penulis menunjukkan bahwa sosok Hasbi Ash-Shiddieqy merupakan ulama dan cendikiawan yang sangat berkontribusi besar dalam pengembangan Studi Ilmu Al-Qur’an dan tafsir di Indonesia. Ini dibuktikan dengan hadirnya karyakarya beliau yaitu sejarah dan pengantar Ilmu Al-Qur’an dan Tafsir,Ilmu-ilmu Al-Qur’an, serta kitab tafsir Al-Qur’an Majid An-Nur dan Kitab Tafsir al-Bayan. Dan terus dijadikan rujukan penelitian dan pengembangan studi ilmu Al-Qur’an dan Tafsir di Indonesia sampai sekarang.]]>
<![CDATA[Pemimpin Ideal Perspektif Al-Qur'an ]]>
<![CDATA[Wely Dozan]]>;
<![CDATA[Qohar al Basir]]>
<![CDATA[ Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 4 No 1 (2021): Januari ]]>
Publisher : <![CDATA[LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo ]]>
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DOI: 10.35132/albayan.v4i1.102
<![CDATA[Islamic leadership stands on divine leadership (ketauhidan), that every human being is only submissive and obedient to the leader of Allah SWT. The character of a leader in Islam has its own characteristics, because in Islam it carries a very large mission in bringing the values of Islamic teachings. The Al-Qur'an has universally regulated various aspects of life, one of which is the concept of an ideal leader in order to create peace and tranquility in people's lives. Islam views that humans are born on earth to become caliphs according to the basis of the Al-Qur'an which has been outlined. This paper is here to explore several verses that specifically discuss leadership and provide the objectives and characteristics that must be possessed in realizing the concept of an ideal leader in the perspective of the Qur'an. The author formulates several concepts and characteristics possessed by ideal leaders including, First, Al-Ilm (People who are knowledgeable. Second, Mujahid (People who always struggle). Third, Mutay (People who always sacrifice. Fourth, a caliph has the potential even in a actually can keep lust in doing leadership Fifth, Mutajarrid (People who totality).]]>
