Suchergebnisse

The purpose of this writing is fortracing the nature of the Sunnah according to the Syah}ru>r. This study uses literature with a qualitative approach. The results of the study are the concept of sunnah according to Syah}ru>r: (1) to maintain the dynamism of hadith three basic concepts are needed, namely the condition of being, the process of being, and the condition of being. (2) All the words and deeds of the Prophet are not revelations. (3) In the compilation and modification of the hadith, politics becomes a factor of chaos. Reconstruction of the Sunnah of the Syah}ru>r: (1) The Sunnah is what was done by the Prophet in the seventh century and is the first model of how to interact with Islam at a certain time and space, not the only and not the last.(2) Sunnah is divided into two, namely sunnah risa>lahand sunnah nubuwwah. (3) The Prophet was not a maʻs}u>min all things. The conclusion of this study is that the Prophet's sunnah is the Prophet's interaction with al-Tanzi>l al-H}aki>m, which in this case has the meaning that the content of the Prophet's sunnah is a derivative of the laws contained therein. Tujuan penulisan ini untuk menelusuri hakikat sunnah menurut Syah}ru>r. Kajian ini menggunakan pustaka dengan pendekatan kualitatif. Hasil kajian adalah konsep sunnah menurut Syah}rur: (1) untuk menjaga kedinamisan hadis dibutuhkan tiga konsep dasar, yaitu kondisi berada, kondisi berproses, dan kondisi menjadi. (2) Segala perkataan dan perbuatan Nabi bukan merupakan wahyu. (3) Dalam penghimpunan dan pengkodifikasian hadis, politik menjadi faktor kekacauan. Rekonstruksi sunnah Syah}ru>r: (1) Sunnah ialah apa-apa yang—telah—diperbuat oleh Nabi di semenanjung Arab pada abad ketujuh masehi dan ia merupakan model pertama bagaimana berinteraksi dengan Islam pada penggal ruang dan waktu tertentu, bukan satu-satunya dan bukan yang terakhir. (2) Sunnah terbagi menjadi dua, yaitu sunnah risa>lah dan sunnah nubuwwah. Sunnah risa>lah terbagi menjadi dua; ketaatan yang tersambung(wajib ...

Addiction to alcohol is a general phenomenon that affects communities as a whole, and is one of the intractable problems that governments and institutions are trying address. This study used analytical method based on qualitative data collection and analysis tried to explain the concept of addiction and alcohol, and the role of the Sunnah in the treatment of addiction to alcohol through Islamic laws that prevent Muslims from approaching intoxicants. The most interesting findings of this study is that differences in the names of alcohol do not negate its prohibition; the little of what intoxicates in large quantity is also forbidden. Islam has certainly established rules to prevent people from approaching alcohol. Islam did not begin to resolve the problem of alcohol addiction through punishment, but identified the causes that lead Muslims to alcohol addiction, and then addressed those causes in order to prevent Muslims from being addicted to alcohol.Keywords: Addiction, treatment, alcohol, Sunnah, Islamic law.

Sunna is one of Islamic legislation sources, more precisely it is positioned on the second position as a source of law. It's also served as explanatory of the verses of the Qur'an. With this position, the existence of sunnah is very important in Islam. Unfortunately the movement to reject the truth of sunnah (ingkar sunnah) never fade. One figure who aggressively towards reconstruction concept of sunnah is Muhammad Syahrur. He proposed the concept of reading the text in accordance with the existence of the times, or also called by a contemporary readings text model. The problem is this concept results confusion in understanding religious texts. So if explored more deeply, the proposed concept by Syahrur is not appropriate when applied to understanding Islamic scientific literatures. This simple writing is trying to reveal in details of the confusion in Syahrur thought. The discussion will cite the arguments that are used by Syahrur in order to support the concept. The author tried to explain that Syahrur understanding toward arguments is not appropriate. Besides, the author also cites some of the opinions of scholars who criticize the concept of Syahrur. So that at the end of the discussion the confusion and discrepancy reading of the concept proposed by Syahrur will be revealed clearly.

AbstractThe history of the development of the hadith has recorded discussion of the inkar al-Sunnah.One of the causes of this movement is the occurrence of political differences among theMuslims which causes them to split into several groups or sects (firqah). The existence of thisarticle is to discuss inkar al-Sunnah in the contemporary period III in Southeast Asia, namelyIndonesia-Malaysia, but in this paper only discusses the inkar al-Sunnah in Indonesia andfocuses on Ircham Sutarto's thoughts about inkar al-Sunnah. Al-Qur'an and al-Sunnah aresources of Islamic teachings that must become guidelines for human life. But in practice thereare still people who deny al-Sunnah and only accept the Qur'an which is absolutely narratedmut mutually. This study aims to determine the character and teachings of inkar al-Sunnah inIndonesia, namely the thinking of Ircham Sutarto. This study uses a library studymethodology, which in conducting the research a researcher is confronted with variouswritten literatures which are the primary sources in this study and according to the object ofthe study. The core of this research reveals some teachings or understandings of one of theincarcerated figures of al-Sunnah in Indonesia, namely Ir. M. Ircham Sutarto, who totallyrejected al-Sunnah. One of the teachings of the inkar al-Sunnah Ircham Sutarto which iscontained in a dictate which he wrote himself by hand said that the hadith was limited to afairy tale or the story of the Prophet brought and told by people who lived 180 to 200 yearsafter the Prophet Muhammad died and the story was lets be a fake story (fictitious). In histeachings also said that before getting a revelation all humans have been lost and alsoincluded in the Prophet including Muhammad never lost, in accordance with the QS. AlBaqarah [2]: 198. According to him also that the Prophet had no right to rule over humans inreligious matters and carry it out, in accordance with the proposition of the QS. Al-Imranverse 228 translation of his version that is, "There is no (haq) authority for you in matters ofcommand at all."Keywords: Hadith, Indonesia, Inkar al-Sunnah, Ircham Sutarto

This paper aims to discover the truth of the authenticity of the Sunnah as the basis of Islamic law legislation. The problem lies on the "doubt" polemic of the existence of Sunnah considering the length of time from the time of codification. Namely, on how the Sunnah "made" and defended as genuine (authentic) sources derived from the Prophet. How did the position of the Sunnah in Islamic law legislation that he deserves obeyed. To find out the answer to these problems, this study analyzes literatures related with, both the "pro-Sunnah" and the "counter-Sunnah", both from the insider and outsider. The conclusion is that the question of the authenticity of the Sunnah always raises debate over writing, history, until the issue of trustworthiness to it. This problem not only sparked debate in relation Muslims and non-Muslims, even among fellow Muslims themselves.

Moslem concider Hadith and Sunnah are the main sources of Islamic teachings which serve as explanations for the verses of the Qur'an. But Orientalists such as Ignaz Goldziher has different oppinion, distinguishing between hadith and sunnah. According to him the sunnah is seen as a revision of the customs that occurred even though it did not strengthen the overall meaning. While the hadith according to him is the result of the development of Islam in the fields of religion, politics, and sociology in the period of two centuries, namely the first and second centuries. Hadith is not an Islamic document in the early days of its growth but it is the product of letter generations, after the die Prophet Muhammad SAW. In addition, the hadith is also one product generated from the effects of Islamic power that occurred at its glory.

Before discussing the provisions concerning choosing and appointing leaders, it is necessary to disclose that the Islamic ummah needs a leader. This can be seen from at least two sides. First, this provision is understood from the texts of the Qur'an and Sunnah which contain demands that the Islamic ummah adhere to and advise their leaders. The two provisions contained in the Islamic Shari'ah are many which can only be implemented if Muslims have a legitimate government from the Muslim ummah themselves. This includes provisions concerning the settlement and application of criminal law. The Islamic ummah is obliged to obey criminal law as determined by Allah in the Qur'an and explained by the Prophet in his Sunnah. In addition, every Muslim is required to be sincere and give advice to their leaders.

Tourism world today is very sad as a result of their impact , such as promiscuity , alcoholism , drug trafficking, and so forth . Observer tourism continues to make a breakthrough so that the development of tourism can be a positive impact on people's lives . This paper provides an overview of the Quran and the Sunnah of tourism , both associated with the recommendation , purpose , ethics , basic prinsif Islam and Islamic tourism management so that the future of world tourism becomes part of the mental and spiritual development of society .This paper is also expected to contribute positively to the Government in this case the Department of Tourism and Culture at both district / municipal , provincial and national basis in order to develop tourism in the future .