Takhrij hadist hubungan suami istri serta kritik sanad dan matan. Kajian hadis hubungan suami istri: kritik sanad & matan. Pahami hak dan kewajiban suami istri secara kontekstual dalam Islam, menekankan keadilan dan kasih sayang.
Penelitian ini dilatar belakangi oleh permasalahan hubungan suami istri yang di kaji melalui hadist-hadist. Salah satu hadist yang menjadi dasar permasalahan ini adalah hadist yang berbunyi : “Apabila seorang suami mengajak istrinya ke tempat tidurnya, lalu sang istri menolak, kemudian suami bermalam dalam keadaan marah kepadanya, maka para malaikat melaknatnya (istri) sampai pagi.” Menjadi sorotan utamanya. Penelitian ini memiliki tujuan untuk menelusuri keabsahan hadist, menelaah kandungan dan pendapat para ulama serta memberikan pemahaman yang kompherensif tentang hubungan suami istri menurut hadist dan fikih islam. Penelitian ini menggunakan metode studi pustaka dengan mengumpulkan informasi dari berbagai sumber yang berkaitan dengan kajian penelitian yaitu hubungan suami istri. Kajian ini menggunakan Takhrij Bi Al-Lafdzi (Berdasarkan Lafadz) dan Takhrij Bil Maudhu'i (Berdasarkan Tema). Selain menggunakan takhrij juga menggunakan metode kritik sanad dan penilaian hadist. Hasilnya bahwa hadist tersebut memiliki sanad yang sahih berdasarkan penilaian ulama hadist, khususnya dalam riwayat Abu Dawud. Namun dalam matan (isi), hadist ini perlu dipahami secara kontekstual, tidak semata-mata secara tekstual. Hadist menunjukkan bahwa hak dan kewajiban suami istri harus dijalankan dengan prinsip saling menghormati, pengertian, dan keadilan, karena pada dasarnya islam tidak pernah mengajarkan untuk memaksakan kehendak dan tidak untuk memaksa. Walaupun dalam hadist hadist menyebut laknat malaikat, dalam penerapannya tentunya harus dilihat juga konteks maqashid syariah, yaitu menjaga keharmonisan rumah tangga dan menjunjung tinggi nilai kasih sayang, keadilan, serta etika dalam hubungan suami istri.
The article, "Takhrij Hadist Hubungan Suami Istri Serta Kritik Sanad dan Matan," addresses a highly relevant and often sensitive topic concerning marital relations within an Islamic framework, specifically through the lens of Hadith studies. The authors are to be commended for tackling a crucial issue, particularly for its implications on gender dynamics and spousal duties. The research is well-structured, clearly outlining its objective to establish the authenticity of specific hadiths, analyze their content, and integrate scholarly opinions to provide a comprehensive understanding of husband-wife relations according to Hadith and Islamic jurisprudence. The chosen methodologies, including *Takhrij Bi Al-Lafdzi*, *Takhrij Bil Maudhu'i*, and critical evaluation of both *sanad* (chain of narration) and *matan* (text), are appropriate and robust for such an intricate study. A significant strength of this research lies in its meticulous examination of the hadith: “Apabila seorang suami mengajak istrinya ke tempat tidurnya, lalu sang istri menolak, kemudian suami bermalam dalam keadaan marah kepadanya, maka para malaikat melaknatnya (istri) sampai pagi.” The findings meticulously confirm the *sahih* (authentic) status of the hadith's *sanad*, particularly within the narrations of Abu Dawud, thereby establishing its foundational reliability. Crucially, the study does not stop at mere authentication but delves into a profound contextual analysis of the *matan*. The authors rightly emphasize that the hadith must be understood contextually rather than solely textually, advocating for an interpretation guided by principles of mutual respect, understanding, and justice, rather than coercion. This nuanced approach, linking the hadith's application to *maqashid syariah* (the higher objectives of Islamic law) such as maintaining household harmony, love, justice, and ethics, is particularly insightful and represents a valuable contribution to contemporary Islamic discourse on marital rights and responsibilities. While the paper presents a robust analysis and a compelling, contextual interpretation, it could benefit from further expansion in certain areas. For instance, a deeper exploration of the historical context surrounding the specific hadith's emergence and early interpretations by various madhhabs (schools of thought) might enrich the discussion and further solidify the progressive contextual reading. Additionally, while the paper concludes that Islam does not teach coercion, the precise mechanism through which the "laknat malaikat" (curse of angels) is reconciled with this non-coercive principle, beyond simply appealing to *maqashid syariah*, could be elaborated for greater academic rigor. This would help address potential counter-arguments from more literal interpretations. Nonetheless, this article is a valuable contribution to Hadith studies and contemporary Islamic family law, offering a balanced and enlightened perspective on a challenging topic. It successfully navigates the complexities of Hadith authentication and interpretation, providing a thoughtful framework for understanding marital duties in a manner consistent with the overarching spirit of Islamic justice and compassion. The paper is well-executed and worthy of publication.
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