Functions and Objectives of Hadiths on Education
DOI:
https://doi.org/10.61166/values.v1i3.37Keywords:
Function, Purpose, Hadith, EducationAbstract
Hadith is the second foundation of Islamic law after the Koran. This hadith as a second source is shown by three things, namely; the Qur'an itself, the agreement (ijma`) of scholars, and the logic of common sense (ma`qul). The Koran emphasizes that the Prophet functioned to explain the meaning of Allah's words. Therefore, what the Prophet said must be followed, even the Prophet's behavior as an apostle must be imitated by the Muslims. This article finds that the function of hadith in the Qur'an is as bayan and muhaqiq (explanatory and strengthening) for the Qur'an. Both as bayan taqrir, bayan tafsir, takhshish al-’am, bayan tabdila. Not only that, this article also found that the hadith of the Prophet had established new laws that were not established by the Qur'an. Because in the Qur'an there are verses that command believers to obey absolutely what the Messenger of Allah commanded and prohibited, and threaten those who disagree with them.
References
Abdul Majid Khon (2009). Ulumul Hadis. Jakarta: Amzah.
Ach. Syafiq Fahmi, Faiqatul Munawwarah, Maimun, M., & Intan Dwi Permatasari. (2024). Study of the History of the Birth of Pesantren in Madura: Perdikan Reform to Pesantren. Kasyafa: Jurnal Pendidikan Agama Islam, 1(2), 69–80. https://doi.org/10.61166/kasyafa.v1i2.11
Ananda Sholih Nasution, & Dewi Aryanti. (2023). Fostering Sincere Attitudes In Infaq And Charity According To Islamic Education. LECTURES: Journal of Islamic and Education Studies, 2(3), 127–139. https://doi.org/10.58355/lectures.v2i3.35
Depdikbud. (1989). Kamus Besar Bahasa Indonesia. Balai Pustaka.
Hasan Langgulung, Asas-asas Pendidikan Islam, (Jakarta: Pustaka Al-Husna, 1987)
Hadits riwayat Khamsah kecuali Bukharidari Buraidah, At-Taj,III.
Muhammad bin Yazid al-Qazwiniy Ibn Majah, Sunan Ibn Mājah, vol. 1 (Bandung: Maktabah Dakhlan, T.Th)
Khairuddin. (2002). Ilmu Pendidikan Islam. CV Berkah Utami.
Kuntowijoyo. (1998). Paradigma Islam. Mizan.
Moh. Ishom Yoesqi (2007), Eksistensi Hadis & Wacana Tafsir Tematik, (Yogyakarta: CV.Grafka Indah).
Muhammad Hafiz, Holilur Rahman, & Ummi Kulsum. (2024). Building Independent Culture and Financial Resilience In Islamic Education. ATTAQWA: Jurnal Pendidikan Islam Dan Anak Usia Dini, 3(3), 134–142. https://doi.org/10.58355/attaqwa.v3i3.77
Munzier Saputra (1993), ilmu Hadis (Jakarta PT Raja Grafindo Persada).
Noerhadi Djamal. (1996). Epistemologi Pendidikan Islam. Pustaka Pelajar.
Nur Syafiah, & Iskandar Yusuf. (2024). Pengaruh Penggunaan Media Sosial Terhadap Perilaku Belajar Mata Pelajaran Pendidikan Agama Islam dan Budi Pekerti Siswa Di SD Patra Dharma 1 Balikpapan. Classroom: Journal of Islamic Education, 1(1), 9–22. https://doi.org/10.61166/classroom.v1i1.4
Nur Rahma Bt Amran, & Zian Salsabila Bidaula. (2024). Paradigm of Religious-Conservative Education Thought from KH Hasyim Asy’ari’s Perspective. Al-Fadlan: Journal of Islamic Education and Teaching, 2(1), 37–52. https://doi.org/10.61166/fadlan.v2i1.40
Salim Bahreisy(1987), Terjemah Riadhush Shalihin, juz II, (Bandung:Al-Ma’arif).
