Diroyah : Jurnal Studi Ilmu Hadis
Diroyah: Jurnal Studi Ilmu Hadis dengan nomor E-ISSN 2540-9069 dan P-ISSN 2540-9050 adalah jurnal ilmiah yang memuat kajian, hasil penelitian dan publikasi akademik di bidang hadis dan ilmu hadis. Jurnal ini diterbitkan oleh Jurusan Ilmu Hadis Fakultas Ushuluddin Universitas Islam Negeri Sunan Gunung Djati Bandung bekerjasama dengan Asosiasi Ilmu Hadis (ASILHA) 2 kali dalam setahun yakni bulan Maret dan September.
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109 Documents
<![CDATA[DISKURSUS KRITIK MATAN; Tashih Isnad terhadap Kontroversi Riwayat Rasulullah SAW Menyalatkan Ibn Ubay ]]>
<![CDATA[Muhamad Ridwan Nurrohman]]>
<![CDATA[ Diroyah : Jurnal Studi Ilmu Hadis Vol 3, No 2 (2019) ]]>
Publisher : <![CDATA[Prodi Ilmu Hadis Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/diroyah.v3i2.4518
<![CDATA[This paper aims to examine the validity of the traditions relating to the events of the Prophet Muhammad prayer for Ibn Ubay. After doing the research it was found the conclusion that the histories related to the controversial event, all of them are Ṣaḥīḥ (authentic). Both the narrations which state that the Prophet prayed for Ibn Ubay, as well as narrations that "allegedly" rejected the truth of the event. Even though at-Thahawi considered that the history which stated that the Prophet prayed for Ibn Ubay was marjuh (Ḍaʻīf). Because it is contradicted with QS. At-Taubah: 80, and also other histories.]]>
<![CDATA[DISTORSI HADIS KHILĀFAH ‘ALĀ MINHĀJI AN-NUBUWWAH (studi kritik analisis hadis Khilāfah ‘Ala Minhāji an-Nubuwwah) ]]>
<![CDATA[dedi herdiansyah]]>
<![CDATA[ Diroyah : Jurnal Studi Ilmu Hadis Vol 3, No 2 (2019) ]]>
Publisher : <![CDATA[Prodi Ilmu Hadis Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/diroyah.v3i2.4456
<![CDATA[July 19, 2017 Hizb ut-Tahrir Indonesia (HTI) after 37 years of this movement was present in Indonesia officially disbanded by the government after its SK Legislation was revoked. the noise occurs everywhere between the pro and the counter. what caused the government to abolish the SK of the HTI Legal Entity.? The spirit of movement is based on the argument, among which is the hadith of the return of the prophetic khilafah. This research is aimed to analyze the hadeeth of the return of the prophetic khilafah of prophethood, what is sanadnya shahih or dhaif? This research is done through a qualitative descriptive method, which is criticizing the hadeeth of either the sanad or its mathematics with various stages taken: Takhrij Hadith, I'tibar history, sanad research, material research to the conclusion whether the hadith is strong or weak. There is a critical point in the focus of this study: Jarh Imam Al-Bukhary against rawi named Habib bin Salim, The Kemenangan of the Prophet r, named Daud ibn Ibrahim, and the political part of it was during the caliph of 'Umar bin' Abdul Aziz. But in this journal the author only discusses Jarh Imam Al-Bukhary's criticism of Habib bin Salim, while the other two criticisms need further research. ]]>
<![CDATA[KEBUDAYAAN DALAM PANDANGAN HADIS ]]>
<![CDATA[Caca handika]]>
<![CDATA[ Diroyah : Jurnal Studi Ilmu Hadis Vol 3, No 2 (2019) ]]>
Publisher : <![CDATA[Prodi Ilmu Hadis Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/diroyah.v3i2.4457
<![CDATA[This research is motivated by the existence of several bad habits that seem to have become a natural thing to do and have become a culture in the midst of society, even though that was clearly prohibited by the Prophet Muhammad in his hadith. There is also a habit that is recommended to be done even though not many people do it, especially Muslims. Even though the act was a habit of previous Muslims. So, this paper reveals the problem that exists in a Muslim especially regarding culture when viewed from the point of view of hadith.This research uses qualitative methods by conducting library studies or library research. The results of this study have no significant problems between the theory of sociology and anthropology with existing hadith texts on culture (both those which are prohibited and those recommended).However, more than that the author found that there was an idealization between people or communities who in fact were Muslims in carrying out Islamic sharia’s itself. Because it is evident from several cases revealed, the authors believe the majority of Muslims have known the law regarding it, both prohibited and recommended.Thus, the awareness of the people who are Muslim must be encouraged by the spirit of carrying out the Islamic Sharia. Because this is what can distinguish between Muslims who are religious and non-Muslim people who are practicing Islamic sharia’s. ]]>
<![CDATA[ANJURAN BERPAKAIAN PUTIH DALAM NORMATIVITAS HADIS (Studi Takhrij al-Hadis dan Ma’ani al-Hadis) ]]>
<![CDATA[Eko Zulfikar]]>
<![CDATA[ Diroyah : Jurnal Studi Ilmu Hadis Vol 3, No 2 (2019) ]]>
Publisher : <![CDATA[Prodi Ilmu Hadis Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/diroyah.v3i2.4460
<![CDATA[This paper does a study of takhrij al-hadis on the hadith which speaks about the suggestion of wearing white. With a focus on heritage studies, the author traces all the traditions of the Prophet in the al-kutub al-tis’ah (nine main books of hadis). In understanding the hadith, this paper specifically examines ma’ani al-hadis with an ethical approach as well as intertextuality data analysis. Thus, it was found that the recommended traditions of white dress were considered valid and could be used as evidence, because they had fulfilled the requirements and rules of the hadith. As for the understanding of the hadith, besides the white clothes the Prophet strongly recommends that the editorial form is qauly (sayings), this color also contains a more sacred and better ethical value so that it requires those who wear it to behave and have personality according to the values contained in white that - good, clean, and holy.]]>
<![CDATA[KONSEP SUNNAH PERSPEKTIF MUHAMMAD SYAHRUR ]]>
<![CDATA[Abdul Fatah]]>
<![CDATA[ Diroyah : Jurnal Studi Ilmu Hadis Vol 4, No 1 (2019) ]]>
Publisher : <![CDATA[Prodi Ilmu Hadis Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/diroyah.v4i1.6012
<![CDATA[The development of hadith’s criticism discourses has been an interesting issue in Islamic Studies. Previously, the sunnah’s concept have formulated by muhadditsin or ushuliyyīn. They have offered that to use sunna as second resource of Islamic preceptions. But, It was different one according to Muhammad Syahrur. He was launched a difference concept of sunna. As muslim scholar, he was an popular intellectual with controversial thought. This paper tries to explain about his thought on the concept of sunna. According to him, what has Muhammad said and did are said to be result of culture than revelation. He claimed that many hadiths have contradiction with al-Qur’an, may be rejected, while it is related to religious observance or moral conduct. Because, in this case Muhammad not only an prophet, but also as man as usual. The result of this article will explain that sunna not only related with one perspective of Muhammad’s prophetic, but also must be viewed with perspective that Muhammad as a man. He also rejected that sunna as second resource after al-Qur’an to decide Islamic law. ]]>
<![CDATA[HADIS MENGENDALIKAN AMARAH DALAM PERSPEKTIF PSIKOLOGI ]]>
<![CDATA[Rovi Husnaini]]>
<![CDATA[ Diroyah : Jurnal Studi Ilmu Hadis Vol 4, No 1 (2019) ]]>
Publisher : <![CDATA[Prodi Ilmu Hadis Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/diroyah.v4i1.6017
<![CDATA[Emotion for each individual has an important role in life. Humans are creatures created by Allah SWT who are equipped with emotions. In the view of psychology, human emotions are divided into two categories, namely, positive emotions and negative emotions. One of the negative emotions angry, the Prophet Muhammad SAW said "Not a strong person (the real) by (always defeating his opponent in) struggles (fights), but none other strong people (the actual) is able to control himself when angry" (HR. Bukhari No. 5763 & HR Muslim, No. 2609). Angry emotions are not to be arrested but the Prophet Muhammad (PBUH) advocated being controlled. The advice of the Prophet Muhammad in the hadith about controlling emotions of anger has harmony with psychology, in the perspective of psychology controlling anger can be through soft catharsis, rationalization, copying strategy. Emotional control has a positive impact on physical health, psychological, and in maintaining social interaction ]]>
<![CDATA[KONTEKSTUALISASI ILMU AL- JARH WA AT-TA'DIL DALAM UPAYA MEMILIH WAKIL RAKYAT DAN KORELASINYA DENGAN TEORI KREDIBILITAS ]]>
<![CDATA[Muhammad Qomarullah]]>
<![CDATA[ Diroyah : Jurnal Studi Ilmu Hadis Vol 3, No 2 (2019) ]]>
Publisher : <![CDATA[Prodi Ilmu Hadis Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/diroyah.v3i2.4455
<![CDATA[The election of representatives of the people as legislative candidates needs to used a method of criticism of the personality of leadership. In Islam this method is explicitly in the knowledge of hadith, namely the Jarah wa Ta'dil lesson, although this knowledge is only to criticize the credibility of the hadith narrators. But, to determine the personality of the people's representatives, true knowledge of rawi criticism can be used to elect leaders or representatives of the people. So, Credibility Theory as an addition is also very important to make the theory of meaning become meaningful to determine the prospective legislative candidates that will soon be implemented in Indonesia. ]]>
<![CDATA[KONSEP JAHALAT AL-RUWAH DAN PENINGKATANNYA DALAM HADISPERSPEKTIF MUHAMMAD ‘AJJAJ AL-KHATIB DAN MAHMUD AL-TAHHAN ]]>
<![CDATA[Habieb Bullah]]>
<![CDATA[ Diroyah : Jurnal Studi Ilmu Hadis Vol 4, No 1 (2019) ]]>
Publisher : <![CDATA[Prodi Ilmu Hadis Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/diroyah.v4i1.6011
<![CDATA[In the development of the scientific tradition of hadith is always interesting to discuss. This development was not missed by contemporary era hadith scholars. their participation to contribute scientific scholarship in the future. Surely the struggle was only aimed at maintaining the authenticity of the Prophet's hadith from counterfeiting. Among these contemporary scholars are Muhammad ‘Ajjaj al-Khatib and Mahmud al-Tahhan. They have different concepts about the problem in testing the personal qualities of the narrator. One of the objects studied is related to the concept of the hidden narrator (jahalat al-ruwah) and improving the quality of his hadith. Basically a hadith that is detected by the hidden narrators, the quality of the hadith becomes daif (weak). According to Muhammad ‘Ajjaj al-Khatib, every hadith whose daif is caused by the hiding of the narrator or the personal quality of the narrator is unknown, the tradition cannot be elevated from daif to hasan lighairihi even though it is supported by many sanad. This is due to the very bad cause of the daif. Unlike the case according to Mahmud al-Tahhan, daif hadith can be lifted from the quality of daif to hasan lighairihi, even though the cause of his daif is the hiding of the narrator (jahalat al-ruwah). The statements of the two scholars indicate there are differences in understanding of the concept of Jahalat al-Ruwah and its improvement. This study uses a descriptive analysis method in which it contains an analysis of the concept of Jahalat al-Ruwah and its improvement in the hadith perspective of Muhammad 'Ajjaj al-Khatib and Mahmud al-Tahhan. This research produced a critical view of Muhammad' Ajjaj al-Khatib and Mahmud al- Tahhan is related to the personal qualities of the hadith narrators.]]>
<![CDATA[TUAN GURU H.M. SAID AMIN BIMA: ULAMA LOKAL DALAM JARINGAN SANAD HADIS ]]>
<![CDATA[Muhammad Mutawali]]>
<![CDATA[ Diroyah : Jurnal Studi Ilmu Hadis Vol 4, No 1 (2019) ]]>
Publisher : <![CDATA[Prodi Ilmu Hadis Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/diroyah.v4i1.6016
<![CDATA[The history records that the ulama played an important role for the development of Islam in the Nusantara, and even played an active role in the Indonesian independence process. They are the best sons of the nation who take Islamic scholarship directly at the center of the decline of Islamic doctrine. In the field of hadith (sanad & ijazah), the ulama Nusantara take an important position as ulama / teacher of hadith, so that some of them become mahaguru of the claimants of hadith knowledge from all country of the world and immediately give a ijazah. It aims to maintain the authenticity of the sanad and matan of hadis that originate from the Rasulullah oral remit from the forgery of hadith.The study of local ulama in the process of transmitting hadis in Indonesia, especially in eastern Indonesia, is very rarely found in the literature. Therefore, this study becomes important to be raised in a paper as a discourse, and also to fill the gap.This article will examine one of the Tuan Guru as a local ulama from Bima who was connected to the ulama network in the twentieth century and is also one of the local ulama who inherited the tradition of narration of traditions.]]>
<![CDATA[MAJĀZ DAN IMPLIKASINYA TERHADAP INTERPRETASI HADIS DIBELENGGUNYA SETAN DI BULAN RAMADHAN (Studi Takhrīj dan Ma’āni al-Hadīs) ]]>
<![CDATA[Fajar Rachmadhani]]>;
<![CDATA[Chalimatus Sa’adah]]>
<![CDATA[ Diroyah : Jurnal Studi Ilmu Hadis Vol 4, No 1 (2019) ]]>
Publisher : <![CDATA[Prodi Ilmu Hadis Fakultas Ushuluddin UIN Sunan Gunung Djati Bandung ]]>
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DOI: 10.15575/diroyah.v4i1.6015
<![CDATA[The purpose of this research is to discuss the role of the connotation meaning (majāz) on the interpretation of the hadith which speak of being shaken by Satan in Ramadan. By focusing on library research, researchers try to trace all the hadiths that are related to the reign of Satan in Ramadan, then to understand the hadith this study specifically uses the study of ma'āni al-hadis with a lingusitic and confirmative approach . The practical benefits of this study are expected to provide encouragement and motivation for Muslims to always study the vast treasures of Islamic science, especially in the study of ulumul hadith. This type of research includes qualitative research, the main source of which is the kutub at-tis'ah (nine main books of hadith), while the secondary sources are information contained in journals, web sites, and others.]]>
