Rohmansyah Rohmansyah’s research while affiliated with Muhammadiyah University of Yogyakarta and other places

COVID-19 has emerged as the global challenge confronting the community. The Indonesian government and Muhammadiyah have been engaged in efforts to mitigate the ongoing transmission of COVID-19. Diverse strategies have been employed to combat this disease and prevent its spread and fatalities. This study aims to examine and explain Muhammadiyah’s preventive efforts in Indonesia to combat COVID-19, drawing upon an interpretation of hadiths from the Prophet. A qualitative method was employed to address this issue with a historical, sociological approach to investigate the social conditions during the time of the Prophet and their prevention in relation to contemporary times performed by Muhammadiyah. The study revealed that Muhammadiyah has addressed community and humanitarian issues by implementing efforts to prevent the spread of COVID-19. One such effort was restricting worship activities in mosques and encouraging people to perform them at home until the situation returned to normal. However, in areas deemed safe from COVID-19, worship could still be conducted in mosques while adhering to health protocols such as maintaining social distance, wearing masks, and practicing proper hand hygiene. Furthermore, learning in large group settings has been limited, leading to a shift toward remote online learning from home. Engaging in outdoor muamalah activities, such as working, meetings, religious studies, shopping, and other activities that attract and result in big gatherings, has also been restricted. These efforts aim to disrupt the transmission of COVID-19 as a manifestation of societal care, guided by the teachings of the Prophet as recorded in the hadiths.

The ongoing debate surrounding the hadiths on Aisha’s age of marriage has givenrise to two main positions among Muslim scholars, namely: the rejectors, thosewho reject the hadiths’ validity and propose the view that Aisha got married atan older age, and the defenders, those who defend them as valid hadiths andaccept that Aisha consummated her marriage at the early age of nine years old. Inthis study, we examine this issue through the opposing arguments offered by twocontemporary Muslim scholars: Jasser Auda, who represents the view of hadithrejectors, and Jonathan Brown, who represents those who accept the validity of thehadiths. These two scholars have been chosen to represent these two standpointsmainly because of their novel and distinctive theoretical contributions to theongoing debate. Entangled in this debate is the issue of whether pre-modernreality can be assessed by using modern norms. We employ critical analysis onthe epistemological and methodological aspects surrounding the two scholars’interpretations of the hadiths of Aisha’s age of marriage. We argue that threesignificant features distinguish Auda and Brown’s dispositions. These are: first,their different conceptions of the interplay between politics, knowledge, andmemory; second, their differing epistemological approaches to hadith science;and third, their opposing assumptions about the universality of modern norms.

The purpose of this article is to reveal the Javanese translation of the word Anâ Allâh in QS. Taha/20: 9-15. To discuss the issue the author uses a critical content analysis and comparative analysis approach. The findings in this qualitative research are: first, the translators agreed to use Ingsun to translate Anâ Allâh. Second, they use Ingsun for Anâ Allâh because they want to dwell and honor Allah above everything, the Almighty. It is related to their understanding, awareness, and implementation of Javanese culture, unggah-ungguh (honorific speech). Third, they chose Ingsun to translate Anâ Allâh: philosophically, Ingsun is the Essence and Existence of God. Culturally ethically, Ingsun is only used by high-class people. An ordinary man who pronouns Ingsun for himself, shows that he is involved in conflict or doesn’t understand unggah-ungguh. Sufistically, Ingsun is a perfect word that represents a person's spiritual experience of uniting with his God. This research significantly contributes to the body of knowledge on ethical linguistics in religious texts, especially from a Javanese perspective which is relatively understudied by scholars of Islamic studies.

The problem experienced by society in general is sexual freedom which is practiced by most teenagers and parents on average. Free sex or sexual freedom is carried out by force and there is consensual consent for men and women. They are free to do so even though there is already a statutory law that regulates the prohibition of sexual harassment. This service is carried out in the Maesan Wetan area and aims to anticipate sexual freedom in society. The method of this dedication is a qualitative method and lectures with three stages, namely: the first stage, presentation of free sex material in hadith and medical science. The second stage, the question and answer method. The third stage is evaluation. The results of this service are: First, the public's knowledge of the dangers of free sex increases. Second, the strategy is to stay away from it and overcome it by providing educational aspects for their children to stay away from free sex. Third, the community has the ability to know the bad consequences arising from free sex, namely HIV-AIDS which causes the perpetrators to develop the disease. There is no medicine for this disease that can cure it and only relies on drugs that can reduce and reduce the number of HIV viruses, namely Antiretrovirals (ARVs) so that they do not enter the AIDS stage. In addition, ARVs function to prevent opportunistic infections that can attack the human immune system.

In the current era, the development of science and technology is increasingly sophisticated, making it easier for humans to access every digital application on cellphones and laptops. However, some people do not access optimally because of their limited knowledge. This service program is aimed at improving the Islamic knowledge of the community in Bulu, Lendah, Kulonprogo, Yogyakarta in reading the holy Al-Quran properly according to recitation rules through the use of Al-Quran digital application. The methods used were the lecture model and application practice. The are several results generated in this study. First, the community’s love and enthusiasm for reading Al-Quran easily and independently were improved. Second, people could practice reading Al-Quran by using digital application offline and online. Third, the growing enthusiasm led the community to have better scientific understanding in translating Al-Quran properly, making them to interact more with the Al-Quran. Fourth, from the training using the Al-Quran digital application, the community was aware that it can be easily accessed anywhere and anytime, so independence is higher for learning Al-Quran than studying with a teacher or ustadz. Fifth, digital application training could at least provide knowledge to the public about the importance of the digital Al-Quran application in studying it as a comprehensive source of knowledge. All in all, science and technology really help the community in reading, understanding, and practicing the contents of the Al-Quran in their daily life.

Problem permasalahan yang dihadapi masyarakat adalah sebagian masyarakat kurang faham terhadap perawatan/ tazhijul al-Janazah yang didasarkan pada ajaran Nabi SAW. Sebagian masyarakat Kragilan biasanya melakukan perawatan jenazah mengikuti tradisi yang biasa dilakukan oleh nenek moyangnya. Pengabdian ini bertujuan untuk: Pertama, memberikan wawasan ilmu pengetahuan kepada masyarakat pentingnya melakukan perawatan jenazah yang sesuai dengan ajaran Islam agar tidak termasuk dalam kategori bid’ah dhalalah. Kedua, membiasakan hidup baik dalam hal menjalankan ibadah dan melakukan segala sesuatu yang bersih karena kebersihan bagian dari iman. Karena itu, masyarakat akan terbiasa melakukan segala bentuk ibadah yang sesuai dengan petunjuk Alquran dan hadis Nabi. Metode dalam pengabdian ini adalah metode pelatihan ceramah dan demontrasi praktis. Hasil pengabdian perawatan jenazah adalah masyarakat memahami hadis-hadis yang digunakan dalam mengurus jenazah dengan baik sesuai tuntunan Islam dan masyarakat dapat melakukan perawatan jenazah mulai dari memandikan, mengkafani, mensalatkan dan menguburkan. Selain itu, masyarakat bisa menirukan dan memperaktikkan perawatan jenazah sesuai tuntunan dari Nabi Muhammad SAW serta berusaha meninggalkan perawatan jenazah yang biasa dilakukan sesuai tradisinya.

Hadith is a reference that Muslims use as an explanation and reinforcement of the Qur'an. Judging from the quality and quantity of transmission, hadith must come from the Prophet. The scholars discussed the authenticity and validity of traditions not sourced from the Prophet SAW, such as the hadith about the Takbir of Eid al-Fitr and Eid al-Adha prayers. This paper aimed to explain the quality status and reasons for accepting hadith, according to Muhammadiyah. This study used a library research method with a descriptive-analytical approach. The research results are as follows; First, the hadiths about the Eid prayer Takbir and Eid al-Adha by Amr supported by Ansari, al-Muzanni, isyah, Abu Hurairah, and Amar are included in the hasan lighairihi hadith because many narrators have narrated the hadith. Second, Muhammadiyah believes that the hasan lighairihi hadith can be accepted and used as a reference in the implementation of Eid al-Fitr and Eid al-Adha takbir as long as the narrators mutually strengthen. This is based on the standardization of the validity of the hadith that meets the criteria of As-Sunnah al-Maqbullah. Hadis merupakan sumber rujukan bagi umat Islam dari masa lalu sampai masa kini. Hadis diposisikan sebagai sumber kedua setelah Alquran yang menjadi penjelas dan menjadi penguat. Sumber hadis harus benar-benar bersumber dari Nabi dilihat dari aspek kualitas dan kuantitas periwayatan hadis. Namun tidak semua hadis benar bersumber Nabi SAW karena diperbincangkan oleh para ulama dari orisinilitas dan kesahihahannya, seperti hadis tentang takbir salat idul fitri dan idul adha. Tulisan ini bertujuan untuk menjelaskan tentang status kualitas hadis dan alasannya dalam penerimaan menurut Muhammadiyah. Penelitian ini menggunakan satu metode kepustakaan atau library research dengan menggunakan pendekatan deskriptif-analisis. Hasil temuan dari penelitian ini adalah; Pertama, hadis-hadis tentang takbir dalam salat idul fitri dan idul adha disampaikan Amr bin Āṣ yang didukung oleh sahabat yang lain sebagai syāhid atau pendukung yakni Anṣāri, al-Muzanni, Āisyah, Abu Hurairah dan Amār sehingga termasuk kategori hadis ḥasan lighairihi karena banyak perawi yang meriwayatkan hadis. Kedua, menurut Muhammadiyah bahwa hadis ḥasan lighirihi dapat diterima dan dijadikan hujjah dalam pelaksanaan takbir idul fitri dan idul adha selama banyak jalurnya satu dengan lainnya saling menguatkan. Hal ini didasarkan kepada standarisasi kesahihan hadis yang memenuhi kriteria As-Sunnah al-Maqbūllah.

Problem yang ada di masyarakat adalah kurangnya pengetahuan umat Islam akan ajaran agamanya seperti pengetahuan tentang hadis filantropi khususnya zakat. Padahal zakat merupakan hal yang penting untuk diketahui sumber hadisnya dan cara pembagiannya yang sesuai ajaran Alquran dan hadis. Masyarakat hanya asal membagi zakat tanpa ilmu tentang zakat sehingga yang terjadi ketidaksesuaian dan tidak meratanya pembagian zakat. Karenanya, diperlukan pembelajaran hadis-hadis yang membahas tentang zakat agar mereka terutama masyarakat masjid al-Amin mengetahui dasarnya. Pengabdian ini bertujuan untuk memberi pengetahuan kepada masyarakat khusus masyarakat masjid Jadda al-Amin tentang urgensi pengetahuan hadis tentang zakat dan cara pembagiannya. Adapun metode pelaksanaan pengabdian ini adalah melakukan observasi ke lapangan, wawancara dan diskusi kepada masyarakat terutama tokoh agama dan takmir, kemudian tahap pelaksanaan dilakukan dengan metode ceramah dan dilakukan evaluasi. Adapun hasil dalam pengabdian ini adalah; Pertama, hadis-hadis filantropi tentang zakat dapat memberikan inspirasi dan motivasi bagi masyarakat yang sebelumnya masih mengikuti nasihat seorang ulama tanpa mengetahui dalil. Kedua, hadis-hadis zakat memberikan informasi bagaimana cara pembagian zakat yang baik, seperti hadis zakat fitrah dan zakat mal seperti zakat pertanian, zakat profesi, zakat emas dan perak, zakat rikaz, zakat barang tambang, zakat perdagangan, dan zakat peternakan. Ketiga, tata cara pembagian zakat menarik perhatian jamaah atau masyarakat untuk belajar menghitung zakat. Belajar hadits dan mempraktekkan cara menghitung zakat merupakan bentuk living hadis. Keempat, model pengabdian tentang zakat ternyata memberikan perubahan pada masyarakat yang awalnya tidak mengetahui sama sekali menjadi mengetahui pembagian zakat yang sesuai tuntunan Nabi dan mereka menyadari bahwa yang selama mereka lakukan masih taqlid atau mengikuti tradisi atau kebiasaannya tanpa dasar agama.

The difference in views that often arises and becomes the latest issue in the context of family law is polygamy. Polygamy is misunderstood as something that is frightening for some people so it needs to be shunned. This paper aims to explain various views about polygamy according to the Qur'anic text, hadith text and bible text. The method used is library research with a sociological-historical approach. The results of this study found several things, namely: polygamy in the text of the Koran and the hadith of the Prophet there are similarities and no differences were found, even the hadith of the Prophet became a reinforcement of the Koran about the limits of permissibility of polygamy with conditions apply fairly. Whereas polygamy in the text of the Bible is permitted without limitation on the number of women being polygamy and not being fair, even though Christians forbid polygamy.