<> "The repository administrator has not yet configured an RDF license."^^ . <> . . . "‘ADALLAH AL-SAAHAABBAH DALAM STUDI HADIS\r\n(KEMUNCULAN, PELEMBAGAAN, DAN PEMBONGKARAN)"^^ . "One of the important themes in the study of hadith narrators is a\r\ndiscussion about companions and 'adalah al-sahabah. Some Muslims view is that\r\ncompanion is a class of men who occupies a very high degree. This is because\r\ntheir struggle and their services in maintaining and spreading teachings brought\r\nby Prophet. Therefore, some Muslims believe that the Prophet's companions do\r\nnot need to be investigated as the other narrators. Ibn al-Hajar al- 'Asqalany said\r\nthat: \"Ahl al-sunnah have agreed that all the companions are fair; no one denies\r\nit except those who are reproach and from ahl al-bid'ah\". The implication of the\r\nopinion that all companions are fair has never been studied, it is considered as\r\n'adalah.\r\nThe question that often arises is whether the rule of \"kull al-sahabah hum\r\n'udul\" is a dogma or historical fact? Is this rule based on a historical analysis of\r\nall companions or is this only interpretation of the verses of the Qur'an and the\r\nHadith that can be interpreted differently? From the backgroundabove, this study\r\nwill examine the problem of companion justice in the hadith study, whetherthe\r\nconviction of hadith expert toward the rules of all companions are fair can be\r\njustified scientifically or not, when do the rules of all companions justice come\r\nand institutionalize? How Islamic thinkers are trying to unload these rules, and\r\nwhat implication will appear when the rule is dismantled?\r\nThis research is a library research, which examines the history of the\r\nemergence, institutionalization and dismantling the rule of justice of all\r\ncompanions.\r\nTherefore, in addition to construct thought of companions’ justice since\r\nthe emergence, institutionalization and dismantling clearly, this study is also\r\ndirected to factors that influence the shift in thinking of companions’justice from\r\none time to another time.\r\nThe results in this dissertation are:\r\nFirst, the emergence of formulation of companions’ justice rule is\r\ninseparable from the history of Muslim politics. Indeed, after the time of al-\r\nKhulafa' al-Rashidun, especially after the political turmoil, there were many\r\nunidentified narrators mawdu '(false). Therefore, in the early days of Islam, all\r\nthe narrators, including the companions of the Prophet, Hadith must pass the test\r\nof credibility, so that what they conveyed can be accounted for authenticity. This\r\nrealities changed when the time of tabi'in, in which criticism protection toward\r\ncompanions was started on the generation of Imam Malik b. Anas. He stated that\r\nthose who denounce one of the Prophet’scompanions, so he was not included of\r\nthe truth. The statement of Imam Malik b. Anas was confirmed by Abu Zar'ah al-\r\nRaziy, stated that whoever was discredit the Prophet's companions, he was truly a\r\nzindeeq. The emergence of this idea is influenced by three motives, the religious\r\nthought, political and religious beliefs, which emerged and developed at that\r\ntime.\r\nSecond, institutionalization of the rule that all companions are fair,it\r\ncannot be separated from the political movement by al-Mutawakkil and Ahmad\r\nb. Hanbal. Ahl al-sunnah group got a place when al-Mutawakkil had a power.\r\nAhmad b. Hanbal was appointed by al-Mutawakkil as ra'is al-muhaddithin, the\r\nleader of the scholars of hadith. This was an important moment as a milestone of\r\nahl al-sunnah move. The position of ahl al-hadith was getting stronger, the study\r\nof hadith was also getting the attention of the scholars of hadith. In the\r\ndevelopment of hadith study, rule of kull al-sahabah hum 'udul, got a superb. The\r\nscholars of hadith in the next period, as agreed with what was said by Ahmad b.\r\nHanbal, in which they gave a very high award to his companions, without loaded.\r\nThis implies that the study of companion personal is not allowed and considered\r\ntaboo.\r\nThird, rule of justice for all companions that established in the hadith\r\nstudy is dismantled by Syi’ah and modern Islamic thinkers, namely Ahmad\r\nAmin, Mahmud Abu Rayyah, and GHA Juynboll. According to Syi’ah, the\r\ncompanions had seized power that should fall into the hands of ‘Ali b. Abi Talib,\r\nso the companions involved the seizure of power was deemed to have done dalim\r\nto Ali, this means that considering the justice of all companions was same as\r\nlegitimizing dalim action toward ‘Ali b. Abi Talib. Likewise Ahmad Amin,\r\nMahmud Abu Rayyah, and GHA Juynboll, tried to revise these rules with\r\nnormative and history approach.\r\nFourth, theoretically, the dismantling of the rule that all the companions\r\nwere fair implicated on changes of asl al-sanad (base sanad) from tabi'in to\r\ncompanions. This demolition also had implications on the value of hadith. The\r\ncauses of the value of hadith cannot be used as proof not only from tabi'in to\r\nmukharrij al-hadith, but also from the companions itself, because it does not\r\nfulfill their intellectual capacity and personal integrity.\r\nTest of companion credibility does not mean an attempt to not trust\r\ncompanions as narrators of hadith, or an attempt to leave the hadith as the basis\r\nof religion, but instead, test of companion credibility is one attempt to strengthen\r\nhadith as the basis of religion. If the credibility of companions can be maintained\r\nand in accordance with the rules of kull al-sahabah hum 'udul, and supported a\r\nseries of credible sanad to mukharrij al-hadith, the corresponding doctrine agreed\r\nupon by Muslims, are obliged to practice these hadiths."^^ . "2015-01-26" . . . "UIN SUNAN KALIJAGA YOGYAKARTA"^^ . . . "PROGRAM PASCASARJANA, UIN SUNAN KALIJAGA YOGYAKARTA"^^ . . . . . . . . . "NIM. 06.31511/S3"^^ . "WAHIDUL ANAM, M.Ag."^^ . 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