This paper aims to discuss one of the Hadith in the book "Adab al-‘Aalim wa al-Muta’allim" by KH. Hasyim As'ariy, i.e. "Khuffat al-Jannah bi al-Makaarih". The approach used is the takhrij hadith bi al-lafdzi, which is to use few words and first words in the hadith. This paper is a study of literature based on relevant literature sources and seeks to answer the question of the status of authenticity of the hadith and how to understand the hadith. The quality of the hadith is worth Saheeh as a logical consequence of the connection of the Sanad and its famous tsiqah narrators, besides the matn hadith, it also does not conflict with such hadith as narrated by other narrators who are more religious. Therefore, the hadith can be used as a shara’ proposition, where in this case KH. Hasyim As'ariy explained that among the obligations of a teacher is always to encourage himself to; 1) always increase knowledge and do good deeds in sincerity of power and effort, 2) continuous worship, 3) read, 4) study, 5) discuss, 6) make notes, 7) memorize, 8) do not waste time and his age on something that is not related to science and good deeds, except when it is primary, including; eat-drink, rest-sleep, fulfill the rights of his wife or guest, make a living according to the level of need, illness, and so on. ABSTRAKTulisan ini bertujuan untuk membahas salah satu hadis yang yang tertera di dalam kitab “Adab al-‘Aalim wa al-Muta’allim” karya KH. Hasyim As’ariy, yakni “Khuffat al-Jannah bi al-Makaarih”. Pendekatan yang digunakan adalah takhrij hadis bi al-lafdzi, yakni menggunakan sebagaian kata dan kata pertama dalam matan hadis. Tulisan ini merupakan kajian kepustakaan berdasarkan sumber-sumber literatur yang relevan dan berusaha menjawab persoalan mengenai status keotentikan hadis dan bagaimana pemahaman hadis tersebut. Kualitas hadits tersebut adalah bernilai shahih sebagai konsekuensi logis dari adanya persambungan sanad dan para perawinya terkenal tsiqah, disamping matan haditsnya juga tidak bertentangan dengan hadits semisal yang diriwayatkan oleh perawi lainnya yang lebih tsiqah. Oleh sebab itu, hadis tersebut dapat digunakan sebagai dalil syara’, dimana dalam hal ini KH. Hasyim As’ariy menjelaskan bahwa diantara kewajiban seorang guru adalah senantiasa mendorong dirinya sendiri untuk; 1) selalu menambah pengetahuan dan beramal saleh dalam kesungguhan daya dan upaya, 2) kontinyu dalam beribadah, 3) membaca, 4) belajar, 5) berdiskusi, 6) membuat catatan-catatan, 7) mengahafal, 8) tidak menyia-nyiakan waktu dan umurnya pada sesuatu yang tidak berkaitan dengan keilmuan dan amal saleh, kecuali bila hal itu bersifat primer, diantaranya; makan-minum, istirahat-tidur, memenuhi hak istri atau tamunya, mencari nafkah sesuai kadar kebutuhan, sakit, dan sebagainya.
Islam has both universal and particular dimension, where the universality of Islam is reflected in the maqāṣid al-sharī‘ah, i.e. public benefits, whereas the Islamic particularity deals with practical aspects of the Islamic law in the human life, including local cultures. This means that the presence of Islam does not aim to eliminate the human’s cultures, rather it serves as a universal value which is able to permeate and accommodate various local cultures. The universality of Islam and the cultural locality should not be in, somehow, an opposite way. Instead, they should be in a dialectical and even an affirmative relation. Employing deductive-descriptive method this article aims to reveal the discourse of Islam Nusantara on the aspects of universality of Islam and the cultural locality in Indonesia. Islam Nusantara is a sociological term for the manifestation of the universality of Islam which has been absorbed into the particularity of local cultures in Nusantara. The article will further argue that the encounter of Islam and the local cultures in Indonesia has created a uniquely indigenous model of understanding, comprehension, and practice of the Islamic doctrines. The notion of Islam Nusantara should, therefore, make the Indonesian Muslims able to synergize Islam and nationalism within a frame called ‘Indonesia and diversity’.
Pemikiran Islam kontemporer banyak disibukkan oleh konflik antara tradisi (al-turāth) dan modernitas (al-hadāthah). Di tengah polemik ini, terdapat arus pemikiran Post-Tradisionalisme Islam di Indonesia di era pasca-reformasi yang menawarkan transformasi tradisi tanpa meninggalkan nilai dasar tradisi itu sendiri. Artikel ini bertujuan untuk mendeskripsikan format Post-Tradisionalisme Islam dalam kultur pendidikan agama Islam di Madrasah Aliyah Unggulan Darul ‘Ulum STEP-2 Kemenag RI-IDB Jombang dan implikasinya terhadap formulasi kurikulum madrasahnya. Metode penelitiannya menggunakan pendekatan kualitatif-fenomenologis dengan pengumpulan data melalui wawancara semi-terstruktur, pengamatan berperan-serta, dan dokumentasi. Hasil penelitian ini menunjukkan bahwa kultur pendidikan agama Islam di madrasah ini terdapat unsur otentisitas (al-aṣālah) dan kekinian (al-mu’āṣirah) yang mana keduanya mengindikasikan adanya aspek kontinuitas dan transformasi tradisi. Hal ini berimplikasi pada perumusan kurikulum madrasah yang didasarkan pada prinsip konservasi dan hibridasi, sehingga para siswa dapat mengikuti perkembangan dunia modern tanpa tercerabut dari akar tradisi mereka sendiri.
The discourse of Ahl al-Sunnah wa al-Jama'ah (Aswaja) in the Nahdlatul Ulama (NU) tradition has developed in a paradigmatic framework as the manhaj al-fikr (the method of thinking) to answer the challenges of heterogeneity in the Indonesian nation. This paper is a literature review using a descriptive-deductive approach in answering questions about how the Aswaja concept is a paradigmatic proposition in the midst of the plurality in the Indonesian nation and how significant it is in enriching the insight of multiculturalism in Islamic education. In this case, Aswaja as the manhaj al-fikr is a continuation of the madzhab diniyyah system (religious school) which stems from five main foundations, i.e. tawassut (moderate), tasammuh (tolerant), tawazun (balanced), ‘adalah (justice), and amar ma’ruf nahi munkar (encouraging good deeds and preventing evil deeds). In addition, Aswaja as the manhaj al-fikr contributes to multicultural Islamic education by providing a paradigmatic scheme as a weltanschauung or worldview in seeing and responding to all the diversity that exists in Indonesia. That is, performing Aswaja in a manhajiy manner means an ability to; 1) manage conflicts proportionally, 2) live side by side peacefully in the midst of differences, 3) seek improvement towards a better direction (al-ishlah ila ma huwa al-ashlah), 4) contextualize in responding to various problems, and 5) think methodologically. Thus, the Aswaja paradigm as the manhaj al-fikr has significance in enriching the concept of Islamic education with a multicultural perspective in the internalization aspect of religious moderating and strengthening national integration.
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