<p><span>Pendidikan seks harus diajarkan sejak usia dini sebagaimana yang telah diajarkan Nabi melalui hadisnya agar dapat mengembangkan nilai-nilai moral, sosial, dan agama pada aspek perkembangan anak-anak yang menjadi tanggung jawab pendidikan. Artikel ini bertujuan menjelaskan pendidikan seks pada anak usia dini dalam kajian hadis. Metode yang digunakan dalam kajian ini adalah metode deskriptif yang diperoleh dari sumber-sumber primer dan sekunder yang bersifat kepustakaan. Hasil dari penelitian ini adalah bahwa orang tua dan guru perlu memberikan upaya pencegahan yang diperlukan untuk mendidik dan meningkatkan kesadaran tentang pendidikan seksual anak dalam memahami apa yang diizinkan dan apa yang tidak dalam bingkai hadis Nabi yang membentuk ajaran Islam. Para guru dan orang tua juga perlu memberikan Informasi, pengenalan, pemahaman, dan antisipasi dengan tepat untuk mencegah terjadinya penyalahgunaan sehingga dapat sesuai dengan ajaran Islam yang tercerminkan dari hadis Nabi.</span></p><p><span><br /></span></p><p><span>[<strong>Early Sex Education in Hadith Discourse</strong>. Sex education must be taught from an early age as taught by the Prophet through his hadith in order to develop moral, social, and religious values in the aspects of children’s development which are the responsibility of education. This article aims to explain sex education in early childhood in hadith study. The method used in this study is a descriptive method obtained from primary and secondary library sources. The result of this study is that parents and teachers need to provide the necessary precautionary measures to educate and raise awareness about child sexual education in understanding what is permissible and what is not within the framework of the Prophet's hadiths that shape Islamic teachings. Teachers and parents also need to provide information, introduction, understanding, and anticipation appropriately to prevent abuse so that it can be in accordance with Islamic teachings as reflected in the hadith of the Prophet.]</span></p>
This article explores the phenomenon of hadith that has become traditions of Muslim society. This study is also called “living hadith” defined as the religious phenomenon such as modes of conduct based on or responses to interpretation of hadith texts. By using the methods of obsevation, interview, and documents and the integrated-interconnected scientific approach, the research found that the phenomena of living hadith at Pondok Pesantren AI-Munawwir and Ali Maksum Krapyak could be classified into three traditions: oral tradition, written tradition, and practical tradition. Besides religious motivations, factors that formed these three traditions are also caused by cultural acculturation between local (Javanese) Culture and Islamic doctrine and differences of the interpretation methods on hadith texts among Muslim community.
On the issue of women as imams, traditional Islamic discourses severely limits the chance of women to be leaders of a prayer, even in cases where the women are clearly the most competent, for reasons that are related to gender. A peculiar new view on such discourse is given; basing itself came from the hadith of Ibnu Waraqqah, it stands as a shahih hadith through an analysis of its sanad and matan. This new view expands the chances for women by allowing them to become imams. Though this view is currently considered deviant, its existence must be publicized as a branch of development of fiqh as a whole.
The article explains, at least three important problems, related to how to read hadis through the viewpoint of anthropology as a humanical science, why do it must be solved, and then what are the implications of it, in understanding some hadis. It becomes important to be discussed because, however, Muslims’ religiosity often touch humanity and social dynamic sides, constantly change and evolve. Its aim is clear, to ensure that hadis as second Muslims’ life guide after the Qur'an shalih li kulli zaman wa makan. Then, by using descriptive-analysis research method and focusing on the study of hadis that explain some procedures of prayer, this can be concluded that, if we read through anthropological approach, the hadis are historical temporal valued. This means that it requires understanding and embodiment that must be adapted to the conditions of human in everytime. For example, the shape of mosque since the Prophet to present time has undergone many changes. So the forms or procedures of worship associated with that adjust for these changes, such as role of shaf in prayer, sutrah use, doing prayer on the vehicle, terrain, boats, up to recommend Muslimah to pray in jama’ah in the mosque, and so on.Keywords: hadis, anthropology, mosque, forms or procedures of worship
The Prophet's hadith has provided information about infectious epidemics and how to handle them, namely by saying prayers to avoid the plague, staying away from those who are sick like running when they find a lion in front of them, isolating and locking down areas affected by the plague, and the promise of a large reward equivalent to death martyrdom for those affected by infectious diseases. As a source of Islamic teachings, this hadith can be understood and brought to the present context, namely the Covid-19 outbreak. The integration-interconnection paradigm initiated by Amin Abdullah made it necessary to understand the hadith of infectious diseases in a humanist way and prioritize humanity. It is the obligation of Muslims to pray to avoid illness. Still, on the other hand, if infected, serious medical treatment is necessary, and those who are healthy do not approach them but must keep their distance and wear a mask. This method is more effective if those infected with the disease isolate themselves within the specified time not to infect the healthy ones. The rewards of martyrdom are for those who die, whether patients or medical personnel and those who are healthy because they also participate in jihad with their souls and assets to reduce and prevent wider disease transmission, one of which is by obeying the PSBB rules. Through Amin Abdullah's integration-interconnection paradigm, the hadith about Covid-19 is understood as a disaster or destiny and a trigger for the development of science, especially in medic and virology.Hadis Nabi telah memberikan informasi tentang wabah menular dan penanganannya, yaitu dengan memanjatkan doa agar terhindar dari wabah tersebut, menjauhi mereka yang sakit seperti lari ketika mendapati singa di depannya, melakukan isolasi dan lockdown daerah yang terkena wabah, serta janji pahala yang besar setara dengan mati syahid bagi mereka yang terkena penyakit menular. Sebagai salah satu sumber ajaran Islam, hadis tersebut tentunya dapat dipahami dan dibawa pada konteks kekinian, yaitu wabah Covid-19. Paradigma integrasi-interkoneksi yang digagas oleh Amin Abdullah meniscayakan pemahaman atas hadis penyakit menular tersebut dengan cara yang humanis dan mengedepankan kemanusiaan. Kewajiban Muslim untuk berdoa agar terhindar dari penyakit, namun di sisi lain, jika tertular maka perlu dilakukan penanganan serius secara medis, dan yang sehat tidak mendekatinya, melainkan harus menjaga jarak dan menggunakan masker. Cara ini semakin efektif jika mereka yang terinfeksi penyakit mengisolasi diri dalam waktu yang ditentukan agar tidak menularkan pada yang sehat. Pahala syahid bagi mereka yang meninggal, baik pasien atau tenaga medis, begitupun bagi mereka yang sehat karena mereka juga turut berjihad dengan jiwa dan hartanya mengurangi dan mencegah penularan penyakit yang lebih luas, salah satunya dengan mentaati aturan PSBB. Melalui paradigm integrasi-interkoneksi Amin Abdullah, hadis tentang Covid-19 tidak hanya dipahami sebagai musibah atau takdir, melainkan juga sebagai pemicu pengembangan ilmu pengetahuan khususnya di bidang kedokteran dan virology.
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