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Et al., Zahid Islamov. "“WRITING DOWN OF HADITHS IN THE VII-VIII CENTURIES: APPROACHES AND METHODS”." Psychology and Education Journal 58, no. 1 (January 30, 2021): 5536–45. http://dx.doi.org/10.17762/pae.v58i1.1950.
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The article is devoted to the study of history of writing of hadiths in the VII-VIII centuries and methodological approaches and methods used in this process by scholars of the Science of Hadith. The process of writing and compiling of hadith collections is studied historically dividing into the stages of Sahabah (companions), Tabi`un (successors) and Tabi` al-Tabi`un (successors of Tabi`un). The specific features, used approaches and methods of these stages are analyzed and explained based on sources. The article also covers various political and social factors that have accelerated the process of writing of hadiths. The article examines the long process from the first stage of the history of written collection of hadiths to the creation of the main collections of hadith in the ninth century, which is recognized as the golden age of hadith science.
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Hashim, Ahmed M. "Authentication of Hadith." American Journal of Islam and Society 27, no. 4 (October 1, 2010): 123–25. http://dx.doi.org/10.35632/ajis.v27i4.1299.
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This book attempts to construct criteria whereby one can validate (reject oraccept) Prophetic traditions (hadiths) that are considered questionable. Suchan attempt reflects Israr Ahmad Khan’s opinion that many of the hadiths inthe canonical Sunni collections, which traditional hadith scholars considerto be authentic, are in fact, not so. Thus, Muslim scholars need to revisitthese hadiths and apply a different methodology to demonstrate that theyare fabricated. To this end, the author gives different criteria to aid in thissifting ...
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Hoque, Mesbahul, Yuslina Mohamed, Abdoul Karim Toure, and Amran Abdul Halim. "جهود العلماء حول كتاب "السنن" للإمام أبي داود." Maʿālim al-Qurʾān wa al-Sunnah 15 (November 1, 2019): 159–75. http://dx.doi.org/10.33102/jmqs.v15i0.172.
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The Sunan of Abu Dawud, known as Sunan, is one of the six canonical hadith collections which occupies great place among the Sunni Muslim community. The Sunan is usually ranked as the next hadith collection after Sahihayn i.e Sahih Bukhari and Sahih Muslim. Author of this great book, al-Imam Abu Dawud Sulayman b. al-Ash'ath b. Ishaq b. Bashir b. Shaddad b. Amr al-Azdi al-Sijistani (202 -275 AH) tries to collect 5274 hadiths for this book. Due to the reputation and importance, many scholarly works have appeared to the extent of discussion, commentary, evaluation, editing its hadith corpora. Some scholars scrutinize the Sunan in a very brief fashion along with the retrieval of its hadith. Several detailed commentaries on this Sunan have been written, estimated to number around twenty versions between manuscript and printed edition. Hence, this study comes to shed light on the efforts of scholars for this major hadith collection. This study uses data collection method which includes content analysis and inductive method. Through these analyses, the study finds that the Sunan has several other commentaries or works that could be included as the extension of Abu Dawud scholarship in addition to the current twenty manuscript forms or publication.
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Salman Abed Rabbo Abu Sailik, Abed Rabbo. "مصطلح أصح شيءٍ في الباب في كتب السنن الأربعة وأثر ذلك في عمل الفقهاء." Maʿālim al-Qurʾān wa al-Sunnah 15 (November 1, 2019): 82–104. http://dx.doi.org/10.33102/jmqs.v15i0.189.
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This article deals with a terminology of asah al-shay’ fi hadha al-bab (the most correct thing for this section) as described by hadith scholars of four Sunan collections. The study elaborates the possible meaning of this terminology according to the contextual perspective of how it was established and the effect on regulating process of jurists’ rulings. Hence the purpose of this paper first is to determine the meanings of the terminology then takes a protracted encounter with the impact on the ruling of jurists. This qualitative research which focuses on the inductive, descriptive, critical, and analytical approach are used to the hadiths contained of asah al-shay’ terminology as adopted by the jurists. The finding shows the practice of hadith scholars in using this terminology is not to authenticate the hadiths but contrasting the level of veracity among the hadith transmissions and prioritize them although a hadith would not reach authentic level. And the jurists evidently quote the terminology in a manner agreed upon their principles. Noticeably, they applaud hadith scholars’ viewpoint antecedent to their principles with certain justification if there is any dissimilitude.
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Hasan, Mochamad Ismail. "Kanonisasi Jonathan Brown Atas Shahih Al-Bukhari." Living Islam: Journal of Islamic Discourses 2, no. 1 (June 30, 2019): 35. http://dx.doi.org/10.14421/lijid.v2i1.1752.
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Shahih Bukhari is one of hadith collections endowed a high authority by consensus for muslim. The consensus is not simply acknowledged by hadis scholars, but by also scholars in varied legal schools. In additions to its standard of hadith authenticity become a convention measure to evaluate other hadith that there is not in Shahih Bukhari. It is Jonathan Brown that has researched how process of canonization of Shahih Bukhari collection. In his research, Brown showed that Shahih Bukhari canon (convention measure of hadith authenticity) was established by long process time. Part of its processes is efforts to study critically the collection to discover its measure of hadith authenticity that al-Bukhari, as the author employed it and then to apply the measure to the hadith else. In the other hand, the notion of consensus (ijma’) used in legal scholars discourse of varied schools also played the impor- tant role to result authority of the collection. The authority of the collection also was supported by scholars declara- tion continously from generation to generation. Some of them are Abu Ishaq al-Isfarayani, Abu Nashr al-Wa’iliy and al-Juwaini.
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Oliander, A. I. "Hadith Qudsi: between the Qur’an and the Sunna." Minbar. Islamic Studies 13, no. 4 (December 27, 2020): 911–23. http://dx.doi.org/10.31162/2618-9569-2020-13-4-911-923.
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The article is related to the analysis of Hadith Qudsi as a set of apocryphal texts in Islamic tradition. The main purpose of the article is introducing a common definition of Hadith Qudsi and providing unique information about the development of studies on it. Moreover, the paper provides deep comparative analysis of the most important collections of Hadith Qudsi. The research is peculiar with its strictly textological approach that can be contrasted to the predecessors’ works where the texts were basically used for cultural researches.
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Farooq, Mohammad Omar. "Gender Issues and the Search for a Hadith: A Journey in Scholarly Due Diligence." ICR Journal 11, no. 1 (June 15, 2020): 95–109. http://dx.doi.org/10.52282/icr.v11i1.25.
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Hadith are the second source of the Islamic way of life in general and of Islamic law and jurisprudence in particular. From a religious perspective, whether in matters of faith or practice, the details of Muslim life are shaped by hadith as the Qur’an, the revealed source of Islam, mostly provides guidance without relevant details. Thus, hadith play a key role in Islamic religious discourse. For this reason, the authentication of hadith has been a pivotal enterprise in Islamic history. From the earliest period, many hadith appeared that later came to be classified by hadith experts as spurious. One might expect that, by now, Muslims would have become sufficiently circumspect to prevent misattribution of sayings to the Prophet. Indeed, it might be thought that, since all the hadith collections are already in place, there is no room for accretions or distortion of hadith. However, this paper deals with the case of a modern accretion to an otherwise authenticated hadith. While this might not be common, it calls for further circumspection and due diligence by Muslim scholars and other experts.
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Maessa Ali Rawabdeh, Maessa Ali Rawabdeh. "Remodelling Books by Hadith Narrators." journal of king abdulaziz university arts and humanities 26, no. 3 (March 8, 2018): 193–214. http://dx.doi.org/10.4197/art.26-3.8.
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The study of Hadith has gone through a considerable progress through ages and due to the development of knowledge. The two major processes of authoring and classification of sciences led to the development of other phenomena which are associated with the writing, abridging, ordering, correcting, and reviewing books. One of the most prominent phenomenon is remodelling (re-ordering) parts of the same book. Narrators of Hadith played an important part here. They have provided us with excellent models of books which they have remodeled in a manner different form that used by the original authors of these books. This process of reshaping the form and the structure of the book has produced different ways of studying Hadith and, consequently, new Hadith studies. This paper focuses on the phenomenon of remodelling books written by Hadith narrators, the reasons behind such process, and its advantages. The researcher has studied a number of books in this field which have adopted different methods of remodelling. After analysing them, she has found out that those Hadith narrators were motivated by the desire to make studying Hadith much easier and more fruitful. Also, they wanted to make it easier for the reader to search inside these collections. Furthermore, she has found out that this phenomenon of remodelling these books was not restricted to Hadith narrators. Indeed, many scientists were equally interested; however, Hadith narrators were the ones whose fingerprints were strongly visible.
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Patel, Youshaa. "“Whoever Imitates a People Becomes One of Them”: A Hadith and its Interpreters." Islamic Law and Society 25, no. 4 (October 19, 2018): 359–426. http://dx.doi.org/10.1163/15685195-00254a01.
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AbstractThis article examines the canonization of the Prophetic hadith, “Whoever imitates a people becomes one of them,” which became the keynote expression of tashabbuh (reprehensible imitation), a Sunni doctrine commonly invoked by religious authorities to distinguish Muslims from non-Muslims. First, I analyze how the Partisans of Hadith transmitted and classified the hadith, highlighting the pivotal role of Abū Dāwūd (d. 275/889) in canonizing the tradition. I then trace the divergent trajectories of its interpretation over time, especially the glosses of two brilliant Damascenes: Ibn Taymiyya (d. 728/1328) and Najm al-Dīn al-Ghazzī (d. 1061/1651). This study draws not only from hadith commentaries but also from treatises on law, ethics, and Sufism, illustrating how hadith interpretation takes place in multiple Islamic literary genres. A detailed appendix catalogues the collections of hadith that transmit the tradition; compares different narrations in order to date and locate its circulation; and visually maps its isnād networks.
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Goje, Kabiru. "السنة النبوية ومكافحتها لظاهرة الفساد الإداري." Maʿālim al-Qurʾān wa al-Sunnah 15, no. 2 (December 1, 2019): 130–55. http://dx.doi.org/10.33102/jmqs.v15i2.191.
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This research dealt with the authentic hadith of the Prophet that are related to combating against corruption. Some hadiths mentioned in the research dealt with issues related to administrative corruption such as bribery, gift to civil servants and looting of public funds. Whereas other hadiths dealt with administrative corruption in relation to mediation, and employment of relatives in the government out of favoritism and injustice. In this paper, effort has been made to ascertain among the most common causes that contribute to the spread of the phenomenon of administrative corruption in the Islamic world. This study aims to find a proper solution and appropriate remedies in light of the Sunnah, in reducing the spread of administrative corruption. A qualitative approach based upon extensive review of Hadith collections and their commentaries, as well as contemporary scholars writings, has been used to study the concept of administrative corruption and its causes. The researcher also analyzed these data through extracting and highlighting the precise meanings of the texts. The results explicitly elaborate that the Sunnah is the best means to apply for addressing the problem of administrative corruption in the Islamic world. It has been observed that the Sunnah completely address two-fold of people that are administrative officials as well as common people.
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Munji, Ahmad. "AHMAD ZIYAUDDIN GUMUSHANEVI DAN TRADISI STUDI HADIS DI TEKKE ABAD KE-19 TURKI." Riwayah : Jurnal Studi Hadis 6, no. 2 (October 22, 2020): 173. http://dx.doi.org/10.21043/riwayah.v6i2.8428.
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<p>Sebagai sebuah disiplin ilmu dalam Islam tasawuf seharusnya berkiblat pada dua sumber utama, yaitu al-Qur’an dan hadis. Tradisi ini pada dasarnya telah berlangsung lama sejak lahirnya tasawuf. Hal ini ditandai dengan munculnya ulama-ulama dalam tasawuf yang merupakan periwayat hadis. Namun pada perjalanannya, ulama tasawuf banyak sekali mengabaikan faktor kesahihan sebuah hadis yang mereka jadikan sebagai bahan dakwah dan pedoman ibadahnya. Makalah ini bertujuan untuk menguak sebuah tradisi yang menarik antara tasawuf dan hadis di masa akhir kekaisaran Ottoman. Untuk membatasi periode supaya tidak melebar, pembahasan hanya akan berfokus pada abad 19 dan pada satu tokoh, Ahmad Ziyauddin Gumushanevi. Dengan menggunakan pendekatan historis dan metode deskriptif analitis, hasil kajian menyimpulkan bahwa Gumushanevi merupakan ulama tasawuf yang punya konsen terhadap kajian hadis. Hal ini dibuktikan dengan aktifitasnya dalam menulis karya seperti kumpulan hadis, <em>syarah</em>, dan kumpulan hadis <em>arba’in</em> yang menjadi trend ulama sebelumnya. Selain itu, Gumushanevi juga mempunyai kontribusi yang sangat besar terhadap keberlangsungan studi hadis di tengah masyarakat Ottoman melalui karya dan murid-muridnya.</p><p> </p><p>[<strong>Ahmad Ziyauddin Gumushanevi and the Tradition of Hadith Study in <em>Tekke</em> <strong>19<sup>th</sup></strong> Century Turkey</strong>.<strong> </strong>As an Islamic science discipline, Sufism must be oriented towards two main sources, the Qur'an and hadith. In fact, this tradition has been going on for a long time since the birth of Sufism. This is correlated with the scales of the scholars in Sufism who are the narrators of hadith. However, on their journey, Sufism scholars neglect the validity of a hadith which they use as material for their new preaching and worship. This paper aims to uncover an interesting tradition between Sufism and hadith at the end of the Ottoman Empire. In order to cope with the non-widened period, the discussion will only focus on the 19<sup>th</sup> century and on one character, Ahmad Ziyauddin Gumushanevi. By using a historical approach and analytical descriptive method, the results of the study conclude that Gumushanevi is a Sufism scholar who has a concern about hadith studies. This is evidenced by his activities in writing works such as a collection of hadiths, <em>sharh</em>s, and collections of hadith <em>arba’in</em> which became the trend of previous scholars. In addition, Gumushanevi also had a very large contribution to the continuity of the study of hadith in Ottoman society through his works and students.]</p>
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Ulummudin. "PEMETAAN PENELITIAN ORIENTALIS TERHADAP HADIS MENURUT HARALD MOTZI." Al-Bukhari : Jurnal Ilmu Hadis 3, no. 1 (June 11, 2020): 86–104. http://dx.doi.org/10.32505/al-bukhari.v3i1.1468.
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This paper focuses on maping hadiths studies which has been done by orientalists according to Harald Motzki. So far, the maping is always seen based on an assuption which results three sections namely sceptic, non-sceptic, and middle ground. Unlike prior studies, Motzki tries to divide hadiths studies in the West based on the method they use Based on it, it is obtained a conclusion that hadiths studies in the West are not stagnant and similiar. On the contrary, it undergoes a progress time by the time. Based on the method employed to examine the authenticity of hadiths. The study of hadith in the West can be classified into four divisions. First, is matan which was introduced by Ignaz Goldziher, Josep Schacht, and Marston Speight. Second, is dating based on collections of hadis books with Josep Schacht as a initiator. Third, is dating by isnad which was started by Josep Schacht and Juynboll. Fourth, is isnad-cum-matan which was embarked by Harald Motzki.
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Ilyas, Fithriady, and Ishak Bin Hj. Suliaman. "MUHAMMAD SYUHUDI ISMAIL (1943-1995); TOKOH HADITH PROLIFIK,ENSKLOPEDIK DAN IJTIHAD." Jurnal Ilmiah Islam Futura 17, no. 1 (August 1, 2017): 1. http://dx.doi.org/10.22373/jiif.v17i1.1604.
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This paper aims to investigate the prolific, encyclopedic and ijtihad aspects of an Indonesian hadith figure, Muhammad Syuhudi Ismail.He has brought significant aspects in the development of hadith studies in Indonesia, especially in Islamic Higher Education sectors. This paper is framed by using qualitative approach. In order to collect data, the author compiled both the individual and group work of Syuhudi Ismail; examined other authors work about Syuhudi; and conducted in-depth interviewswith his wife and students. The author used descriptive analysis to analyse the data. The findings show that the productivity of Syuhudi Ismail can be seen from his collections of 59 scientific works dated from the 1970s to 1990s: 8 books, 13 enncyclopedi entries, 38 papers, articles and research reports. From the ijtihad (interpretative) aspect, he is one of proponents of women leadership. Meanwhile, he claimed that plastic surgery for the purpose of enhancing beauty is prohibited. In hadith studies, he introduced the hadith sanad studies by considering the major and minor essence. In understanding the substance of hadith, he preferred the thematic and holistic approach. Finally, this paper concludes by discussing the challenges faced by hadith researchers of Islamic Higher Education sectors today, that is to obtain that aspects, to constantly exploring new methods in hadith studies and producing practical works in the field of hadith studies which are applicable and relevant for wider society.
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Al Anis, Abdel Samie. "حديث حبيبة بنت سهل الأنصارية وأثره في معالجة المشكلات الزوجية: تخريج وتحليل." Maʿālim al-Qurʾān wa al-Sunnah 15, no. 2 (December 1, 2019): 109–29. http://dx.doi.org/10.33102/jmqs.v15i2.186.
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This study aims at scrutinizing the hadith of Habiba bt. Sahl al-Ansariyya as recorded in classical hadith collections through an analysis of the circumstances that has surrounded the incident. This study employs inductive, comparative as well as content analysis methodology to highlight the prophetic wisdom and his approach in dealing with the marriage problems. The diversification of prophetic approaches related to emotional aspect or religious and health aspects are admirable and give insight for solving the marital issues. Overall, the findings from this qualitative study of Habiba’s hadith highlighted that the hadith is authentic and was the first practical application of the khul’ (a woman can divorce her husband) but the hadith shall not be considered as the asbab al-nuzul (circumstances of revelation). Later, this hadith is accepted as a general legislation in the Muslim world. The hadith also provides a proof of legitimacy for the husband to request khul’ from his wife in the event of nushuz (disobedience). However, the legitimacy is subject to condition with restrain of seizing the wealth of her wife. This study also recommends a serious thought in the application of khul’ in order to preserve the family institution from disruption and destruction.
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Zaman, Muhammad Qasim. "Maghāzī and the Muḥaddithūn: Reconsidering the Treatment of “Historical” Materials in Early Collections of Hadith." International Journal of Middle East Studies 28, no. 1 (February 1996): 1–18. http://dx.doi.org/10.1017/s0020743800062759.
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Islamicists have long been interested in the historiography of the sīra and maghāzī literature. Ibn Ishaq's Sīra has been fruitfully compared with al-Waqidi's Maghāzī, and both have been compared with sections in al-Bukhari's Ṣaḥīḥ or with other collections of hadith. It has often been observed that the materials constituting the Sīra of Ibn Ishaq or the Maghāzī of al-Waqidi—works which may for convenience, but only with reservations, be designated “historical”—are often the same as those preserved in collections of hadith such as al-Bukhari's. It has also been observed that what distinguish these materials from one another are essentially the former's narrative and chronological structures and the motives and methods governing these structures. John Wansbrough, who has compared these texts, postulates as well a “development from loosely structured narrative to concise exemplum & [which] illustrates perfectly the stylistic difference between Sīra and sunna, between the mythic and normative preoccupations (Geistesbeschäftigungen) of early Muslim literature.”
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Rahman, Mohd Zahir Abdul, Shah Rizul Izyan Zulkiply, and Ahmad Murshidi Mustapha. "THE TERM WASWAS AND OBSESSIVE-COMPULSIVE DISORDER (OCD) IN ISLAMIC PERSPECTIVES." Al Hikmah International Journal of Islamic Studies and Human Sciences 4, no. 3 (August 31, 2021): 452–69. http://dx.doi.org/10.46722/hkmh.4.3.21s.
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The term waswas appears five times in the Quran and seven times in seven Hadith books collections. Its interpretations by exegetes and scholars in Islamic studies vary, but one is associated with obsessive-compulsive disease (OCD). This is a study of the term waswas with the express objective of identifying its components that correspond to a contemporary understanding of OCD. This is a qualitative study that employs content and document analysis to examine chosen Islamic interpretation of the al-Quran, Hadith and traditional scholar viewpoints, with an emphasis on three characteristics of OCD: obsession, compulsive behaviour, and causation. The Quran and Hadith constitute the final miracle, transcending geographical and generational boundaries. Although OCD appears to be a recent diagnosis, its essence is mentioned in the magnificent Al-Quran.
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Ibrahim, Zakyi. "“Like the Scum of a Torrent”." American Journal of Islam and Society 31, no. 2 (April 1, 2014): i—vi. http://dx.doi.org/10.35632/ajis.v31i2.1037.
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The hadith compilations are filled with the Prophet’s prophecies and predictionsabout the future, be it the future state of Muslims, the outcomes of battles,the signs of the end times, and so on. If Muslims are uncertain as to how andwhen some of these may come to pass, there is little doubt that, somehow,someway, they will certainly do so. Muslims’ confidence in the latter scenariostems from their unflinching belief in Muhammad as God’s messenger.The Sunan Abī Dāwūd, one of six authentic Sunni hadith collections, containsa hadith in which the Prophet predicts that one day Muslims, as a group,will be so weak and insignificant that other nations (umam) will compete tosnatch them, just like feeding animals (akalah) challenge one another overthir feed (qaṣ‘ah; lit.: large bowl). He insists that this will not be due to theMuslims’ smaller numbers, because their numbers will be huge; rather, theywill be as worthless as “the scum of a torrent” (ghuthā’ al-sayl), which is unworthyof being kept for any future use and thus deserves to be removed anddiscarded. At this time, the hadith continues, non-Muslims will have not oneiota of fear and apprehension (mahāba) of Muslims, but the latter will havealready resigned themselves to their own feebleness (wahn) and thus begripped with fear of non-Muslims ...
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Navruzov, A. R., A. R. Shikhsaidov, G. M.-R. Orazaev, M. N. Osmanova, Z. M. Magomedova, M. G. Shekhmagomedov, D. M. Malamagomedov, I. I. Khanmurzaev, and Z. Sh Zakariyaev. "RESULTS OF ARCHEOGRAPHIC STUDIES OF DAGESTAN IN 2015-2016." History, Archeology and Ethnography of the Caucasus 13, no. 2 (June 15, 2017): 173–80. http://dx.doi.org/10.32653/ch132173-180.
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The present article is devoted to the continued during 2015-2016 years field archaeographic researches in a number of mountain and plain regions of Daghestan in order to find out the new collections of manuscripts and old-printed books in Arabic, Turkic and Daghestan languages (written by using Arabic graphic). The archaeographic expedition had worked at eight regions of Daghestan. There were found out 2 new collections of manuscripts in Akushinsky region, 2 collections in Botlikh region, 1 collection in Shamilsky region, 1 collection in Makhachkala city, 6 collections in Khasavurt and 6 collections in Buynaksk regions, 3 collections in Karabudakhkent and 3 collections in Kizlyar regions, 8 collections in Nogay region - all together 32 collections. Among them there are manuscripts, a large number of old-printed books (lithographies published in Temir-Khan-Shura, Petrovsk, Bakhchisaray, Khasavyurt, Kazan, Istanbul, Cairo), andletters and documents dated within the middle of the XVII-XIX centuries.The total amount of the described manuscripts and old-printed books dated within the XIII-XIX centuries is more than 950 units of description. Among the new findings are the excellently made Qurans of the XIII-XIX cent. and comments to the Quran (the earliest manuscript was re-written in 677/1278) with numerous memorable records and assembly materials; the manuals on Grammar of the Arabic language studied in the Daghestan madrasahs in the XIII-XIXth centuries (AbdarrakhmanDjami, Ahmad ibn Muhammad ibn Abu Bakr, Ruknaddin al-Hasanibn Muhammad al-Astarabadi, IzaddinAbdalvakhabibn Ibrahim az-Zandjani, Mahmud az-Zamakhshari, Ahmad ibn Ali ibnMa‘sud, Muhammad al-Ardabili, Ahmad ibnDinkuziar-Rumi, etc.); compositions on logic (Aduaddin al-Idzhi, Muhammad Sachaklizade al-Mar‘ashi, Ahmad ad-Damankhuri, Asiraddin al-Abkhari, Nu‘manibn Sheikh Said ash-Shirvani); on Hadith (al-Bukhari, an-Navavi), on lexicography (Abu Nasr Ismail ibnHammad al-Djaukhari), on Sufism (al-Gazali, al-Kushayri; date of creation is approximately XVII century), etc.
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Navruzov, Amir R. "RESULTS OF ARCHEOGRAPHIC RESEARCH IN DAGESTAN IN 2017―2018." History, Archeology and Ethnography of the Caucasus 15, no. 2 (June 25, 2019): 282–91. http://dx.doi.org/10.32653/ch152282-291.
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The article deals with the results of archeographic studies, carried out by the Institute of history, archeology and ethnography of DSC RAS in 2017-2018.The introductory part covers methods of an archeographic work in examining manuscripts: each manuscript is described in detail, according to the description plan approved by the Institute’s Department of Oriental Studies, and includes positions that give a detailed description of a descriptive unit under study and which forms the basis of archeographic research.The main body reviews archeographic studies in 2017 in 4 regions of Dagestan, where manuscripts were discovered: 3 new manuscript collections in Akushinsky district, 2 collections in Levashinsky district, 2 collections in Kayakentsky district, 10 collections in Karabudakhentsky one – overall 17 collections, including manuscripts and a large number of old-printed books.Among the arabographic materials, there are findings in following branches of medieval Arabic science: Quran and Quran disciplines, Quran commentaries, tajwid (the art of reading Quran), Arabic grammar, rhetoric, lexicography, fiqh, dogmatics, al-sira, poetics, propaedeutics, hadith, logics, astronomy.Among Turkic materials, the most interesting one is the arabographic manuscript “Derbend-nameh” with texts, mainly on history, in the Kumyk language.The total number of manuscripts and old-printed books found and studied in 2017 is more than 300 units. They date from the 15th to the 19th centuries.In 2018, the nature and focus of archeographic research changed: the task was set to narrow the gap between field and traditional archaeography. In this regard, archeographic research in that year was directed, along with searching and collecting of material, mainly for research, preparation for publication and publication of manuscript collections – in particular, of two private manuscript collections of the Keleb region of the Shamil district of the Republic of Dagestan: the collection of Gitinmagomedov Usman-Hadji from the village of Hinda and the collection of Hasanov Karimula from Somoda village..
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Burge, S. R. "Myth, Meaning and the Order of Words: Reading Hadith Collections with Northrop Frye and the Development of Compilation Criticism." Islam and Christian–Muslim Relations 27, no. 2 (March 10, 2016): 213–28. http://dx.doi.org/10.1080/09596410.2016.1150041.
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Hamed Othman Fallatah, Mohd Al’ikhsan Bin Ghazali, Ahmad Shehab, and Nurazmallail Bin Marni. "The Impact of Rumors in KSA and its Resolution as Stated in Hadith." Journal of Islamic Thought and Civilization 11, no. 1 (June 28, 2021): 439–52. http://dx.doi.org/10.32350/jitc.111.24.
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The danger of rumor-mongering became familiar since Adam was expelled from AI-Jannah (Paradise). This led the researcher in this study to evaluate the position of people with regards to rumors and its effect on the society. This research adopted the typical approach to investigate the Prophet's traditions on rumors from the nine basic collections of hadith and analyze their texts to bring out the negative religious, social and economic effects of rumors on the individual and society. Also, this research used the questionnaire as one of the quantitative approach tools to attain precise results in the study that was conducted on Saudi Arabia by selecting several random samples to whom the questionnaires were distributed, and feedback was collected. (97%) of the total feedback collected was suitable for analysis. However, the questionnaire contained the aspects such as position of people regarding rumors and effect of rumors on the individual and society religiously, socially and economically. The study concluded that there are few numbers of people who pay attention to spreading every news they hear or read without verification. In the study, the researcher also discussed the religious, social and economic effects of rumors on the individual and society and it became clear that rumors affect the individual religiously, socially and economically at a (very low level). Also, the recommendations including: to conduct a careful and specialist study of this subject, to generalize the teachings of the dangers of rumor mongering in order to curtail it and to establish a specialized body to fight rumormongering.
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Mahmudah, Qonitatul, Ramiz Ansharil Haq, and Muhammad Ridwan. "KAJIAN TERJEMAHAN PENANDA KOHESI PRONOMINA DAN IDEOLOGI PENERJEMAHAN PADA HADITS ARBA'IN KE 31-40 KARYA IBNU DAQIQ AL 'IED KE DALAM BAHASA INDONESIA." Haluan Sastra Budaya 1, no. 2 (January 9, 2018): 185. http://dx.doi.org/10.20961/hsb.v1i2.8570.
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<p><em>Hadith Arba’in</em> is a collection of the selected 42 hadiths. The name of <em>Arba’in</em> is taken from the amount of hadiths included in the book which is 42 hadiths. The book of <em>hadith Arba’inis</em> considered to be necessarily studied because this book contains the collection of the well know hadiths in islamic community awund the world. This book contains the main hadith that are very important in islamic study, started with hadith about the intention to start doing something, then followed with the basic <em>aqidah, syari’ah, akhlak</em>, and prophet’s advice. This research specifically studies the hadiths from 31-40 because they contain suggestion, forbiddence, excellence, and some of advices about islam. This research is descriptive qualitative research. The method used is (equal/comparison) method. The data in this research are grammatical cohesion marker in the form of pronoun in Arabic language and ideological translation in the 31-40 text of <em>hadith Arba’in</em> written by Ibnu Daqiq Al ‘ied and translated by Muhammad Thalib. The data collection is done by taking the sample or called technique sampling. Technique of presenting data is presented by words and table of data to describe the analysis result. This reaserch investigates cohesion, variasion of translation technique, translation method, and ideological translation used by the translator in translating the expressions in the hadith.</p><strong>Keywords</strong>: <em>hadith Arba’in</em>, cohesion, technique, method, ideology.
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Mukhamedzhanova, L. A. "The role of moral education in personal development." BULLETIN of L.N. Gumilyov Eurasian National University. HISTORICAL SCIENCES. PHILOSOPHY. RELIGION Series 135, no. 2 (2021): 123–33. http://dx.doi.org/10.32523/2616-7255-2020-135-2-123-133.
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The article raises the problem of moral and spiritual education of a person. Formation of the individual as a personality, is directly linked to the process of education, the main task of which the author sees as the improvement of a person. The article identifies the challenges of moral education. It is shown that the development of moral values has historically changed and is associated with the development of social relations in general. Both the religious values of Islam and the national values are of particular importance for the education of the youth of Uzbekistan. On the example of the collections of hadiths of the hadith scholar and Islamic jurist Abu Isa at-Tirmizi, the books of Imam al-Bukhari, the muhadiss scholar and mufassir, it is proved that the hadiths contain valuable ideas for human spirituality. They are of great importance for understanding the correct relations between a person and society. It is also emphasized that they call people to do good in this world. The article deals with the topic of means and tools of moral education. It is emphasized that in the process of moral education it is necessary to combine traditional and modern means and the special role of the teacher. Moral education is one of the main tasks of Uzbekistan. Progress in society and the state is achieved through upbringing and education, and Uzbek youth take their place in the world, combining their personal interests with interests of their people. The article discusses the importance of morality in ensuring harmony between traditional and modern values and reveals the role of moral and Islamic values in the upbringing of young people.
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Muhammad zaky ramadhan and Kemas Muslim Lhaksmana. "Improving Document Retrieval with Spelling Correction for Weak and Fabricated Indonesian-Translated Hadith." Jurnal RESTI (Rekayasa Sistem dan Teknologi Informasi) 4, no. 3 (June 20, 2020): 551–57. http://dx.doi.org/10.29207/resti.v4i3.1913.
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Hadith has several levels of authenticity, among which are weak (dhaif), and fabricated (maudhu) hadith that may not originate from the prophet Muhammad PBUH, and thus should not be considered in concluding an Islamic law (sharia). However, many such hadiths have been commonly confused as authentic hadiths among ordinary Muslims. To easily distinguish such hadiths, this paper proposes a method to check the authenticity of a hadith by comparing them with a collection of fabricated hadiths in Indonesian. The proposed method applies the vector space model and also performs spelling correction using symspell to check whether the use of spelling check can improve the accuracy of hadith retrieval, because it has never been done in previous works and typos are common on Indonesian-translated hadiths on the Web and social media raw text. The experiment result shows that the use of spell checking improves the mean average precision and recall to become 81% (from 73%) and 89% (from 80%), respectively. Therefore, the improvement in accuracy by implementing spelling correction make the hadith retrieval system more feasible and encouraged to be implemented in future works because it can correct typos that are common in the raw text on the Internet.
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Djamaluddin, Burhan. "Hadîth-Hadîth Daîf dalam Kitab Şahîh Al-Bukhârî." ISLAMICA: Jurnal Studi Keislaman 2, no. 2 (January 22, 2014): 200. http://dx.doi.org/10.15642/islamica.2008.2.2.200-206.
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Sahih al-Bukhari is one of the most well-known books on prophetic sayings that contains a good deal of authentic hadith. That this book is considered authoritative by a great number of Muslims over centuries is in itself an indication that it is an extraordinary piece of work. The author of the book, al-Bukhari was very careful in selecting the prophetic sayings and do not include the weak hadiths in his collection. However upon a closer scrutiny, there are indeed weak hadiths in the book. And the weakness lies in both the chain of narration and in the texts of the hadith narrated. With regard to the former, the weakness is due to the fact that the names of narrators in some hadiths are not clearly mentioned. This results in some hadiths being baseless and having no relation with some other hadiths. As to the latter, the weakness is due to the inclusion of the sayings and the deeds of the prophet’s disciples without there being approval (taqrīr) from the prophet concerning the acceptability of those sayings and deeds. The weak hadiths can nonetheless be elevated by rule to the higher status of good hadith on condition that the weak hadith receives a support from other authentic hadith.
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Yaakob, Mohd Aizul, and Roshimah Shamsudin. "Analisis Kewujudan al-Mutaba‘at dalam Periwayatan Hadith secara al-Tafarrud." Maʿālim al-Qurʾān wa al-Sunnah 15, no. 2 (December 1, 2019): 15–27. http://dx.doi.org/10.33102/jmqs.v15i2.179.
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Hadith narrated by way of al-tafarrud means a hadith which is narrated solely by one narrator, devoid of any other hadiths to substantiate the ealier hadith, thus indicating that there does not exist a hadith narrated carrying similar meaning. In other words, hadith of al-tafarrud narration has no corroborative hadith in the form of al-mutaba‘at which means common narration by one narrator to the other. However there are a number of hadiths of this kind deemed by some hadith scholars as al-tafarrud while there are other scholars who opine to the contrary by which they believe that there exist al-mutaba‘at in the particular hadith in question. As such, this article aims to analyze the factors that lead to this phenomenon. This study is wholly qualitative involving data collection through library research. The data are analyzed based on inductive methods. The findings of this study show that there are three factors that contribute to this phenomenon. One of which is the status of the narrator when he attempts to narrate al-mutaba‘ah hadith whereby his status stands at weak mark that renders his narrated hadith incapable of authority.
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Oliander, A. I. "Muhammad al-Madani (d. 1476) about the Hadith Qudsi." Minbar. Islamic Studies 14, no. 2 (June 27, 2021): 370–83. http://dx.doi.org/10.31162/2618-9569-2021-14-2-370-383.
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The article contains the translation of the introduction and the conclusion of the hadith qudsi collection “al-Itḥāfāt as-sanniyya fī al-aḥādīth al-qudsiyya” (“The brilliant gifts in the Hadith Qudsi”) by Muhammad al-Madani from Arabic into Russian. This treatise gained considerable attention of the researchers for it was considered as the most complete hadith qudsi collection in the Islamic tradition up to the second half of the 20th century. Al-Madani and his collection had also inspired some other authors who were engaged into making similar compilations as well. The author explains the main principle of the organisation of his hadith qudsi collection in the introduction of his work, and in the conclusion the hadiths qudsi definition is given, based on the Islamic scholars’ opinion.
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Karin, Nurul, and Elan Sumarna. "Studying based on Prophet's Hadith Perspective:." Jurnal Kajian Peradaban Islam 4, no. 1 (April 4, 2021): 1–8. http://dx.doi.org/10.47076/jkpis.v4i1.71.
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This discussion is intended to determine the degree of the Prophet's hadith. in Sunan Ibnu Majah No. 220. This hadith explains the virtues of scholars and the urge to study. This study uses a qualitative approach with a literature study method. Researchers used data collection techniques based on information in literary sources in hadith books, books, journals, seminar results, and discussions with experts relevant to the research theme. The data obtained then the researcher analyzes through qualitative data analysis through the data interpretation process, and the researcher provides an adequate explanation. Based on the results of the discussion, the hadith of the Prophet. in Sunan Ibnu Majah No. 220 is a dhaif hadith because in the hadith there is' illat (defect), a break in sanad, and a defect in the hadith narrator. From several lines of supporting hadith, none of the hadiths can raise the hadith's degree because all of them are weak in nature. From several lines of supporting hadith, none of the hadiths can raise the hadith's degree because all of them are weak in nature. However, according to some scholars, hadith dha'if can be used as hujjah (practiced) only for the basis of the virtue of charity (Fadla'il amal). The implication of this paper is to clarify the law (quality) of the Prophet's hadith. in Sunan Ibnu Majah No. 220. Hadith that has been in Takhrij can be scientifically accounted for its quality, so that it is no longer hesitant to be used as a source of Islamic law after the Al-Qur'an.
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Syahidin, Syahidin, Agusri Fauzan, and Ilham Syukri. "Pro-Kontra dalam Mengamalkan Hadis Ahad Sebagai Otoritas Agama Islam." El-Afkar: Jurnal Pemikiran Keislaman dan Tafsir Hadis 9, no. 2 (December 30, 2020): 326. http://dx.doi.org/10.29300/jpkth.v9i2.3680.
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Based on the quantity of narrators, hadith is divided into two, namely mutawatir and Ahad. Most of the teachings of Islam, be it creed or other problems, rely on the hadith ahad. If the ahad hadith cannot be used as evidence, then the consequence is that many Islamic teachings that are understood and believed by the majority of Muslims so far will be displaced. The discourse categorization of hadiths into mutawatir and Ahad will have an impact on the emergence of doubts and even rejection of the authority of the hadiths as a source of Islamic teachings after the Qur'an, which also means doubting most of the traditions of the Prophet Muhammad. This study aims to see the pros and cons. in practicing the hadith ahad. The method used in this research is a qualitative method through the documentation of data collection techniques, this technique is carried out by examining documents related to the authenticity of the ahad hadith in some hadith literature and other works. The data analysis is descriptive analysis and comparative. The results of the research show that even though these ahad hadiths do not show conviction, he shows them to strong suspicion, and they have become the legal basis before the mutawatir-ahad dichotomy appeared. In fact, the opinion that states that these ahad traditions cannot be used as evidence, even in matters of faith, is the opinion of bid'ah, has no basis in Islamic syari'at. The status of ahad hadith authenticity is consensus accepted through the arguments that have been explained by the scholars to refute some of the scholars who reject it.
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Mohd Nathir, Khairul Asyraf, Mohd Sukki Othman, Nik Farhan Mustapha, and Wan Muhammad Wan Sulong. "Pola Kajian Hari Kiamat: Sorotan 30 Tahun Literatur Secara Sistematik (1988-2018) (Research on Judgment Day: 30th Years Systematic Literature Review (1988-2018)." UMRAN - International Journal of Islamic and Civilizational Studies 7, no. 1 (February 27, 2020): 85–101. http://dx.doi.org/10.11113/umran2020.7n1.365.
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Research on Judgment Day is a form of tauhīd development of faith and belief in the existence of the Judgment Day. In the past 30 years (1988-2018), there are 23 studies that have been done in different dimensions by focusing on the signs and secrets of the Judgment day. The study was produced either in the form of material collections, debates in book, qualify for academic degrees and articles published in seminars or journal papers. The purpose of this study is to highlight the development of the Judgment Day study through several different dimensions. Hence, this qualitative study will review the literature of Judgment Day by using the document analysis method and based on the mathematical table "Systematic Literature Review (SLR)" and Atlas.ti 8 software. This systematic analysis focuses on background study, research objective, research design and findings of the study. The findings show that the Judgment Day has been split into three themes, namely the study of the Qur'an and the hadith, the study of Arabic grammar and the new exploratory study which is students' understanding of Judgment Day. Of the three themes, there are 12 sub-themes that have been released.
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Sinaga, Ali Imran, Farida Jaya, and Andi Prahara Hasibuan. "The Teacher's Role in Applying the Hadith Release Method in SDIT Cendekia Pematangsiantar District." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 3, no. 3 (August 31, 2020): 1577–80. http://dx.doi.org/10.33258/birle.v3i3.1238.
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The research objectives were to determine: (1) the role of the teacher in the implementation of memorizing hadith in SDIT Cendekia, (2) the method applied by the teacher in memorizing hadith at SDIT Cendekia and (3) the impact obtained by students from the application of memorizing hadith in SDIT Cendekia. The research method used is qualitative. Data collection is done by observation and interviews. The research findings show: (1) the role of the teacher is as a facilitator, motivator, and the most important role in memorizing this hadith is to instill good morals to students who are in accordance with the guidance and behavior of the prophet through habituation. (2) the method applied by the teacher in memorizing hadiths used the oral method and movement, they did this on the basis of the age of grade 1-2, they were still not very fluent in reading hadith and were still not very fluent in reciting it, while for grades 3-6 the method was used. The tasalsuli thariqah, the jam'i thariqah method and the muqassam thariqah method. and, (3) the impact that students get from the application of memorizing hadiths is positive things that are felt by students, teachers and parents, including students' morals and actions that are more focused, students know and love the prophet more, students can find out the existing morals. in the Prophet's self, students remember each other friends if their actions are not in accordance with the hadith of the prophet they learned, and always try to behave according to the hadith of the prophet.
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Prasetio, Ageng, Mochammad Bijaksana, and Arie Suryani. "Name Disambiguation Analysis Using the Word Sense Disambiguation Method in Hadith." Edumatic: Jurnal Pendidikan Informatika 4, no. 2 (December 20, 2020): 68–74. http://dx.doi.org/10.29408/edumatic.v4i2.2551.
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Name disambiguation is the problem solving process to find similar names in sentences. The ambiguity of names can be found in hadith of Sahih Bukhari, names "Abdullah bin Amru" in hadiths no 27 and “Abdullah bin Amru” in hadith no 58, These names are the same, but there is no proof they are the same person. This problem is the early indication of ambiguity of name in the hadith. Based in this problem, this research aims to find name disambiguation of hadith narrators with classification by considering the perawi chain. To solved this problem the authors used Word Sense Disambiguation (WSD), WSD is a process to assign the same meaning from the sentences, based on the context in which the word appears. To classify several names in the hadith, the authors used KNN algorithm, by combining the WSD and KNN method can reduce the ambiguity of names in hadith. The data used in this study came from the hadith of Sahih Bukhori through the pre-processing stage. After conducting the research showed a collection of hadith numbers with the same name prediction with an accuracy of 99% at k = 1. Thus, this method can be used for name disambiguation.
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Istikhori, H. "K.H. Ahmad Sanusi (1888-1950): Biografi Ulama Hadis Keturunan Nabi saw Asal Sukabumi." Refleksi 18, no. 1 (September 24, 2019): 30–65. http://dx.doi.org/10.15408/ref.v18i1.12400.
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Hadith scholars are individuals who play an important role in the spread of the Prophetic traditions. in the midst of his people, as an authoritative source after the Qur'an for the complete Islamic legal construct, which was previously discovered and compiled by the Imam of Hadith (mukharrijūn) in their canonical books, like Imam Muḥammad ibn Ismā’īl al-Bukhārī (d. 256 H) in “Ṣaḥīḥ al-Bukhārī” and Muslim Imam ibn al-Ḥajjāj al-Naysābūrī (d. 261 H) in “Muslim Ṣaḥīḥ”, through long tracing from one country to another in order to obtain directly one history from the source. The position of the Hadith scholars in this regard, who are at the spearhead of the spread of the Hadiths after their collection by the Imam of the Hadith, as well as their existence and consistency in guarding the Hadith from various forms of deviation of understanding of the people, become an integral part of an integral circle named Hadith, as a saying of the Prophet, the Rabbis and the Imams.
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Ghali, Walid. "Uṣūl al-Tafsīr." American Journal of Islam and Society 33, no. 4 (October 1, 2016): 110–12. http://dx.doi.org/10.35632/ajis.v33i4.941.
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“The best among you is the one who learns the Qur’an and teaches it to others”is a well-known hadith on the superiority of the Qur’an mentioned in Ṣaḥīḥal-Bukhārī and many other hadith collections. When one needs to teach somethingto others, it is crucial to have a well-grounded knowledge of the subjectto be taught. More importantly, it is necessary to know the methodology ofobtaining this knowledge. In the field of Qur’an studies, ‘ilm al-tafsīr providesthe infrastructure for the interpreter who is preparing himself/herself to interpretthe Qur’an. In addition, uṣūl al-tafsīr provides him/her with an almoststep-by-step guide in this regard.This book Uṣūl al-Tafsīr could only have been written by an author withprofound experience in the history and exegesis of the Qur’an in particular, aswell as with a great deal of familiarity and comprehensive understanding ofthe various Islamic disciplines. In his valuable work, Recep Doğan, a lecturerof Islamic sciences and civilizations at Australia’s Charles Stuart University,attempts to fill a gap in the literature of the methodology of Qur’anic exegesis.In doing so, he provides detailed accounts on the history of uṣūl al-tafsīr andcombines both classical and modern Qur’anic exegetical approaches.In addition to the forward by Ismail Albayrak (pp. xiii-xv), the book consistsof twelve chapters, a glossary, and a bibliography. The chapters dealswith various topics, such as the history and development of Qur’anic exegesis,the revelation (waḥy), the transmission of the Qur’anic revelation, thei‘jāz of the Qur’an, the history of interpretation and interpreters, occasionsof the revelation (asbāb al-nuzūl); clear and ambiguous verses (muḥkam andmutashābih), the notion of abrogation (naskh), Qur’anic readings and the notionof the seven letters, Qur’anic stories, esoteric interpretation, textualanalysis, and translation of the Qur’an. The work also contains detailed informationon the history of the methodology of exegesis, such as the Makkanand Madinian parts of the Qur’an.The author contends that the literature in the field of uṣūl al-tafsīr is limitedin both number and approaches (p. xiv). He also criticizes the approachof some orientalists in this field, which is, according to him, neither satisfyingnor flawless. However, the book does not include any evidence to support thisclaim. Nevertheless, Doğan does state that those who want to interpret ...
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Amin, Kamaruddin. "Muslim Western Scholarship of Hadith and Western Scholar Reaction: A Study on Fuat Sezgin’s Approach to Hadith Scholarship." Al-Jami'ah: Journal of Islamic Studies 46, no. 2 (December 26, 2008): 253–77. http://dx.doi.org/10.14421/ajis.2008.462.253-277.
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The following article is analyzing both Fuat Sezgin’s approach to Western scholarship of hadith and the views of some non-muslim scholars, which give either support or criticism against him. Some questions have been discussed; to what extent is Fuat Sezgin influenced by Western methods of hadith research and to what extent does he argue against the methods of non-Muslims? To what extent does he persist on arguing the reliability of hadith literature? To what extent does he base his argument on muslim hadith literature? To what extent does he digress from the classical methodology of hadith research? The following pages show that Sezgin has been familiar with non-Muslim scholarship of hadith research. Yet instead of following Western scholars’ approaches and premises on the early hadith literature, he severely criticized them and decided to follow the mainstream of Muslim scholars’ belief in the historicity of hadith transmission and collection. Fuat Sezgin focused his criticism on Goldziher’s historical claims. If one classifies Western discourse of hadith literature, Sezgin and Azmi can be located in the same line for their similar approach and way of handling the early literature of Islam. Both Sezgin and Azmi have been involved in the discussion on the reliability of early Islamic transmission. However, in contrast to Muslim scholars, who generally believe that the process of hadith transmission during the first century was mainly oral, they insist on arguing that many hadiths were, in fact, recorded in writing from the earliest times.
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Peters, Rudolph. "MURDER IN KHAYBAR: SOME THOUGHTS ON THE ORIGINS OF THE QASĀMA PROCEDURE IN ISLAMIC LAW." Islamic Law and Society 9, no. 2 (2002): 132–67. http://dx.doi.org/10.1163/156851902760227108.
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AbstractThe institution of qasāma has intrigued both Muslim jurists and western scholars. The first were puzzled by its violation of essential legal principles, the latter by its apparent pre-Islamic origins. Because of its archaic and irrational character, western scholars assume that the institution was not applied in practice: "[I]t does not appear that this institution functioned much, even in the past, when the penal law of Islam had a certain practical application." However, the evidence of fatwa collections shows that the qasāma was indeed enforced by courts as late as the nineteenth century, and the rules connected with it have now found their way into some modern Islamic criminal codes. The qasāma, it appears, was a living institution in Islamic law and not just theory. In this essay I will try to shed some light on the origins of this institution and its reception into Islamic law. I will attempt to chart the earliest developments of Islamic jurisprudence by analyzing the available hadith material and the statements of the first generation of jurists. In the conclusion I will suggest that my analysis of the material on qasāma corroborates Motzki's and Powers' revision of the chronology of the development of Islamic jurisprudence first put forward by Joseph Schacht in The Origins of Muhammadan Jurisprudence (1950).
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Mohamed al-Mazloom, Mohamed Maher. "مدلول مصطلح مجهول عند الإمام البزار: من خلال دراسة الرواة الذين أطلق عليهم ذلك في مُسْنَده." HADIS 11, no. 21 (June 14, 2021): 668–88. http://dx.doi.org/10.53840/hadis.v11i21.142.
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This research presents Imam al-Bazzār’s term ‘Majhūl [unknown] Narrator’ Through studying the narrators who are described by this term in his Musnad [Collection of Hadiths] in order to understand what the term means to him. The term is one of the invalidation [al-Jarḥ] terms according to hadith critics. I started the research with giving a brief introduction of Imam al-Bazzār, and then defined the term “Majhūl Narrator” by linguists, Hadith critics and its narrators. Then I explained the significance of the term according to Imam al-Bazzār through studying the narrators who are described by this term in his Musnad, comparing his sayings with the sayings of other hadith critics on each one of these narrators. Then I came to a conclusion of each one, showing the judgement on him, and what Imam al-Bazzār meant by the term for each of them. Finally, I concluded the research with the most important results.
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Syamsuri, Syamsuri. "TEORI KOMUNIKASI HADITH." Al-Mishbah | Jurnal Ilmu Dakwah dan Komunikasi 9, no. 2 (July 6, 2017): 1. http://dx.doi.org/10.24239/al-mishbah.vol9.iss2.25.
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Hadith becomes the media of communication about the power of khalilah who affirmed his power by the Hadith of the Prophet. Muslim community exerted their loyalty to the authority of Islamic teachings. Then, khalilah continued the authority of da'wah to strengthen and perpetuate his power. The support of Muslim from Arab tribes and peninsula drives the expansion of da'wah to the world. The "journalists" of Hadith such as Bukhari, Muslim, Abu Dawud, Ibn Majah, al Turmudhi and others voluntarily travelled from one province to another province ruled by Islam to find the accuracy of data in hadith collection. Through reporting investigation, the chain of sanad in accepting the hadith from the Prophet to the transmitter (rawi) was formed. The books of hadith collection contained sociological reality of khilafah's civilization
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Nasrulloh, M. Alaika. "Barokah Sebagai Karakteristik Perekonomian Islam." Jurnal Istiqro 5, no. 1 (January 30, 2019): 1. http://dx.doi.org/10.30739/istiqro.v5i1.337.
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So many aspects of life are explained by al-hadith, including the aspects of Islamic economics. among them are about baraka or blessing of property, which are the characteristics of the Islamic economy. This type of research is a research library research, with primary data sources are hadiths that are in the al-Bukhari saheeh book and supported by secondary data sources that come from books or literature relevant to the study theme. Data collection techniques using documentation, while the analytical method using descriptive analysis of takhrij hadith which originates from the analysis of the quality of matan and the traditions of the hadith. By searching for the keyword lafadz يبارك (yubarak - blessed), the hadith found related to economic barriers are: Hadith al-Bukhari index number 5960, 2910, 1338, 1379, 2545. After analyzing the sanad and matan, it is known that the Hadith with the theme of wealth blessing with index 5960 in the book of Saheeh al-Bukhari is the quality of saheeh, maqbul and ma'mul bih; The blessing of property should be a top priority in the economic behavior of Muslims, this is a characteristic of the Islamic economy that cannot be ignored; Some ways to get blessings in property are with a strong belief that only Allah can provide sufficiency (not much wealth), obtain property with good business, lawful and not from begging.
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Wahid, Abd. "OTENTISITAS HADITS MENURUT ABDULLAH AL-ASYI DALAM KITAB SYIFA' AL-QULUB." ALQALAM 30, no. 3 (December 31, 2013): 449. http://dx.doi.org/10.32678/alqalam.v30i3.1421.
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This study tried to find an answer about the position of Sheikh Abdullah al - Asyi in terms of the authenticity of the Hadith. Can be formulated in more detail in the following questions: How does the quality of the hadith contained in the book Shifa' al-Qulub of Sheikh Abdullah al-Asyi?; How methods hadith mention in the book of Shifa' al -Qulub ; How is discussion authority of hadith in the Shifa' al-Qulub? According to the study authors, it can be concluded that: With regard to the quality of the hadith contained in this work, as far as the research that has been done, it can be said that there are several categories of hadith, there is a shahih, hasan and dha'if. The hadiths mention methods contained in the book Shifa' al-Qulub, in terms of the language used is the language Malay. While the script used is Arabic Jawi (jawi writing). In the hadith mention also, the author of this book does not mention the hadith texts in Arabic, both sanad and matan. In addition, the author also does not mention the source of the hadith collection of original sources. Based on the author's own admission, he does not mention the Arabic text, not to mention sanad and matan, and just take the intent or understanding of tradition alone. This, according to the author is to facilitate the readers, not boring and not spend a long time. Can also be explained, following the usual standards of scientific work today, it can be concluded that the reference to the Hadith without mentioning the sanad and matan, and sources, according to researchers in terms of scientific standards to be used as a less credible source or scientific references in scientific papers in present.
Key words: Abdullah al-Asyi, Hadith, Authenticity
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Nawir, Mohammad. "REKONSTRUKSI PEMAHAMAN HADIS." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 12, no. 1 (February 5, 2018): 57–104. http://dx.doi.org/10.24239/rsy.v12i1.77.
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The study concluded that the hadiths about gender equality in the fatwas of the Indonesian Ulama Council (MUI) was based on the validity of the arguments hadith, such as the rules of a tradition validity , which has been tested and recognized by the Hadith scholar of classical and authoritative. This study agrees with Ibnuddin (2011) which states that the MUI in the case of interfaith marriage less open to the socio cultural and socio real political currently there in the country, resulting in a controversial fatwa. M. Quraish Shihab (2003), Yusuf al-Qaradawi (2011), which explains that to understand the traditions of the creation of women, needs to be understood metaphorically. This study differs from Asrorun Ni'am Salah M. (2012) which states that the MUI fatwa on female circumcision is neutral between the two groups. The first group stated to perform the practice of circumcision in excess and the second group who forced himself to prohibition against female circumcision absolutely. Yunahar Ilyas (1997) study which states that the hadith about the creation of woman from the rib is a sound hadith that already valid either in text or contextmeaning. This study uses the Socio-historical approach. The primary data is a collection of MUI fatwa on gender equality issues, among them the fatwa of the imam pray for women, female circumcision, interfaith marriage, female leader. While secondary sources are books of hadith, hadith and sirah Sharh al-Nabawiyah especially that rested in the MUI issued fatwa
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Juliana, Juliana. "Upaya Meningkatkan Daya Ingat Anak Menghafal Hadits melalui Metode Gerakan." Aṭfālunā: Journal of Islamic Early Childhood Education 1, no. 2 (December 28, 2018): 59–63. http://dx.doi.org/10.32505/atfaluna.v1i2.923.
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This research aims to determine the increase in memory of children in memorization of Hadith through movement method in PAUD Darul Fikri. This type of research is classroom action research, which was held in July 2018 until August 2018. The study consisted of two cycles with four main activities present on each cycle, namely planning, observation action, and reflection. Data is analyzed using qualitative data and quantitative data. The subject in this study was a child in the Darul Fikri PAUD. A total of 17 children. The data collection techniques used are oral test and observation techniques. Oral tests include how many hadiths have been memorized and the child's ability to repeat their memorization. While the observation is done directly to see the implementation of the program of memorization of the hadith in Paud Darul Fikri.
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Ulkar, Murtazaev. "Imam Al-Bukhari – A Bright Spark In Islamic World." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 5 (April 11, 2021): 1569–72. http://dx.doi.org/10.17762/turcomat.v12i5.2128.
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This scientific article describes the characteristics and significance of the religion of Islam. The ideology of Islam is set out in the Holy books of Muslims, the Koran and the Sunnah. The Sunnah according to the creed is a collection of sayings of Muhammad and stories about his life. Imam al-Bukhari, this name is one of the most revered in the Muslim world. His name has been celebrated in the Muslim world for more than 12 centuries and the book "al-Jomi-as-Sahih" is considered the most reliable Muslim book after the Koran. "As-Sahih al-Bukhari" will consist of more than four dozen books, different in volume and number of hadiths covered. For his deep knowledge of hadith, the scholars of the ulama gave him the title "Imam al-Muhaddisin" (Lord of the world according to Hadith).
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Shamsudin, Roshimah, and Aiza Maslan Baharudin. "The Creation of Women from the Perspective of Mufassirun and Muhaddithun Between Past and Present Scholars." MATEC Web of Conferences 150 (2018): 05064. http://dx.doi.org/10.1051/matecconf/201815005064.
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The creation of women is under constant debate, not only among the Islamic scholars but outspreads to feminists both from the west as well muslims.This debate stems from the differing views of the preceding and contemporary scholars in interpreting the texts from the Quran and the Hadiths on the creation of human particularly Eve as the first woman created by Allah. The majority of the mufassirun and hadith scholars in the past pioneered the view that the origin of human; that Eve was created from the rib of Adam a.s. This view was regarded by the feminists as derogatory to women. The contemporary mufassirun and muhaddithun are however of the opposite opinion whereby Eve’s creation was equal to that of Adam’s a.s; thereby indicating that creation of Eve did not originate from Adam a.s. Hence this study was undertaken with the aim of reviewing the opinions of the tafsir and hadith figures by comparing the views between the past and present scholars in interpretation of Quranic texts as well as hadiths pertaining to the origin and creation of women. This study also extends to examining the arguments on which the opinions of each group were deduced.In order to achieve the above objectives, this qualitative form of study will employ data collection method, conducted through library research to obtain data relating to the origin of creation of women, in particular turath literatures in tafsir for example Tafsir Ibn Kathir and tafsir works by the leading tafsir scholars in the like of Syed Qutb; in addition to the past and present books on syarah hadith. The findings of this study show that the previous and present scholars of tafsir or hadith took different methodology in understanding both textual authorities.Unlike the previous scholars of tafsir and hadith, some of the contemporary scholars’ understanding is that the texts are not to be construed literally; instead the texts need to be understood as parables and allegories thereby indicating that the creation of women is not from the ribs of Adam a.s.
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Ibrahim, Mohd Nor Adzhar, and Roshimah Shamsudin. "Konsep Hadith Mawdu‘i Menurut Perspektif Pengkaji Hadith Kontemporari: Antara Dirasah Al-Mawdu‘Iyyah min Al-Hadith dan Syarh Al-Mawdu‘I li Al-Hadith." Maʿālim al-Qurʾān wa al-Sunnah 16, no. 1 (June 1, 2020): 15–34. http://dx.doi.org/10.33102/jmqs.v16i1.213.
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The hadith mawdu’i (thematic hadith) terminology is widely used in contemporary hadith discourse. However, there are confusions in understanding its true concept since several other terms are associated with it namely dirasah al-mawdhu‘iyyah min al-hadith (thematic analysis based on hadith) and sharh al-mawdhu‘i li al-hadith (thematic explanation based on hadith). As such, the purpose of this paper is to study difference opinions amongst the contemporary hadith scholars in comprehending the concept of thematic hadith that gives rise to various definition and concepts. Literature review method based on qualitative research through content analysis design were fully engaged in the data collection as well as data analysis processes. All the definitions and concept of thematic hadith presented by the contemporary hadith scholars in their academic writings were gathered and analyzed to produce a comprehensive depiction. Based on the existing definitions, the findings of this study illustrate that the present-day thematic hadith researchers’ conceptions are split into two camps. The first is the group that deduces thematic hadith as a study upon collection of hadith or upon one particular hadith with a specific theme while the second group infers thematic hadith as thematic lectures. The findings also demonstrate that the difference in understanding thematic hadith between the two groups are from the guidelines and steps in conducting a research. This is the reason why dirasah al-mawdhu‘iyyah min al-hadith is focused on the technical aspect of the initial hadith research such as takhrij (retrieval of hadith) or identifying mukhtalif (contradictions) and so on. While sharh al-mawdhu‘i li al-hadith concentrates on constructive research in depicting a clear picture of the themes that contained in the hadith. Accordingly, the integration between dirasah al-mawdhu‘iyyah min al-hadith and sharh al-mawdhu‘i li al-hadith would produce a holistic research on thematic hadith.
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Iqbal, Muhammad, and Fajar Rachmadhani. "NILAI-NILAI PENDIDIKAN ISLAM DALAM HADIS ANJURAN MENCERITAKAN KISAH BANI ISRAIL: Studi Ma‘ani al-Hadis." Riwayah : Jurnal Studi Hadis 6, no. 2 (October 23, 2020): 231. http://dx.doi.org/10.21043/riwayah.v6i2.7742.
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<p>Penelitian ini bertujuan untuk mengungkap nilai-nilai pendidikan Islam dalam hadis tentang anjuran menceritakan kisah Bani Israil, yaitu hadis yang diriwayatkan oleh Imam al-Tirmidzi nomor 2873. Jenis penelitian ini adalah penelitian pustaka (<em>library research</em>). Metode pengumpulan data yang digunakan yaitu metode dokumentasi. Kemudian dianalisis dengan menggunakan metode <em>deskriptif-analitik</em>. Hasil penelitian menunjukkan dengan <em>takhr</em><em>ij al-hadits</em>, redaksi hadis tersebut dapat dijadikan <em>hujjah </em>karena termasuk dalam kategori hadis <em>sahih</em>. Melalui ilmu <em>ma‘ani al-</em><em>hadits</em> didapati bahwa secara lingusitik hadis tersebut berisikan perintah yang berlaku bagi umat muslim untuk memberitakan apa yang dibawa oleh Nabi, memberitakan Bani Israil, dan larangan berdusta. Melalui pendekatan historis ditemukan bahwa hadis ini disabdakan Nabi karena sudah tidak ada kekhawatiran terhadap akidah Bani israil yang menyimpang. Melalui pendekatan konfirmatif didapati banyak ayat-ayat al-Qur’an dan hadis yang mendukung hadis yang diteliti. Melalui pendekatan yuridis didapati bahwa berbohong adalah termasuk dari akhlak tercela yang membahayakan individu dan masyarakat. Melalui pendekatan etis didapati bahwa Islam merupakan agama yang sempurna, dan selalu mengajak pemeluknya untuk bersikap dengan akhlak mulia dan menjauhi akhklak tercela. Setelah melakukan kontekstualisasi hadis, hasil analisis menunjukkan hadis tersebut relevan dengan nilai-nilai pendidikan Islam, yaitu nilai pendidikan akidah, syariat, dan akhlak.</p><p> </p><p>[<strong>Islamic Education Values in the Hadith about the Suggestion of Telling the Story of Israel’s Children: the Study of Ma‘ani al-Hadith. </strong>This study aims to reveal the values of Islamic education in the hadith about the suggestion of telling the story of Israel’s children, which is the hadith narrated by Imam al-Tirmidzi number 2873. This type of research was library research. The data collection method used was the documentation method. Then it was analyzed using descriptive-analytic methods. The results showed that with <em>takhr</em><em>ij al-hadith</em>, the editorial of the hadith could be made as <em>hujja </em>(allegation of law) because it belongs to the category of <em>s</em><em>hahih hadith</em> (authentic hadith). Through the science of <em>ma‘ani al-hadi</em><em>th</em> it was found that linguistically this hadith contains instructions that apply to Muslims to preach what was brought by the Prophet, preach the Children of Israel, and the prohibition of lying. Through a historical approach, it is found that this hadith was conveyed by the Prophet because there were no worries about the deviant creed of the Children of Israel. Through a confirmatory approach, it is found that many verses of the Qur’an and hadith support the hadith under study. Through a juridical approach, it is found that lying is among the despicable morals that endanger individuals and society. Through an ethical approach, it was found that Islam is a perfect religion, and always invites its adherents to behave with noble morals and avoid despicable morality. After contextualizing the hadith, the results of the analysis show that the hadith is relevant to the values of Islamic education, namely the value of the education of faith, sharia, and morals.]</p>
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Rubin, Uri. "R. Vassie (ed.): A classified handlist of Arabic manuscripts acquired since 1912. Vol. ii: Qur'ānic sciences and hadith. (The British Library: Oriental and India Office Collections.) viii, 124 pp. London: The British Library, 1995. £25." Bulletin of the School of Oriental and African Studies 59, no. 1 (February 1996): 218. http://dx.doi.org/10.1017/s0041977x00029414.
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Marpuah, Siti, and Farah Darwisyah Binti Ahmad Zamree. "KESAN HADIS MAUDHU’ DALAM AMALAN UMAT ISLAM." PERADA 2, no. 1 (July 30, 2019): 25–33. http://dx.doi.org/10.35961/perada.v2i1.27.
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Hadis Maudhu’ adalah sesuatu yang disandarkan kepada Nabi Muhammad s.a.w samaada perbuatannya, perkataannya, taqrirnya, sifat akhlaqnya atau sifat semulajadinya, secara rekaan atau dusta semata-mata. Di dalam penggunaan masyarakat Islam di negara kita, hadis maudhu’ disebut juga dengan nama hadis palsu. Kajian ini bertujuan untuk melihat apakah faktor kemunculan hadis maudhu’ serta kesannya terhadap amalan beribadah umat Islam sekarang ini. Kajian ini merupakan kajian kualitatif melalui temu bual serta pengumpulan dokumen berupa kitab-kitab hadis. Hasil kajian menunjukkan bahawa faktor kemunculan hadis maudu’ adalah adanya musuh Islam yang ingin merosakkan hadis yang betul, sikap fanatik terhadap kumpulan, sikap ambil mudah dalam meriwayatkan hadith, sikap kepentingan diri dan mencari kemasyhuran orang ramai, Kejahilan tentang ajaran Islam yang sebenar. Kesan hadis maudhu’ merosakkan akidah umat Islam, Merosakkan amalan syariah umat Islam, Merosakkan akhlak umat Islam, Merosakkan pendirian umat Islam, Mengabaikan hadith sahih. Untuk itu pengkaji mencadangkan supaya umat Islam lebih berhati-hati dalam memahami sesuatu hadis serta mengamalkannya, kerana ditakutkan ianya merupakan hadis maudu’ atau hadis palsu.
ABSTRACT: Hadith Maudhu' 'is something that is attributed to Prophet Muhammad s.a.w whether it is his actions, his words, his taqrir, his morality or his natural state, falsely or simply. In the use of the Muslim community in our country, the hadith maudhu 'is also called a false hadith. The purpose of this study is to see what is the origin of the hadith of maudhu 'and its effect on the worship practices of Muslims today. This study is a qualitative study through interviews and document collection in the form of hadith books. The results show that the factor of the emergence of the maudu hadith 'is the presence of the Muslim enemy who wants to destroy the hadith, the fanatical attitude towards the group, the easy attitude towards narrating the hadith, the attitude of the self and seeking public fame, ignorance of the true teachings of Islam. The effect of hadith maudhu 'is damaging to the faith of Muslims, it is damaging to the shariah practice of Muslims, it is damaging to the morals of Muslims, it is damaging to Muslims, it is disregarding authentic hadiths. Therefore, researchers suggest that Muslims should be more careful in understanding a hadith and practicing it, because it is feared that it is a maudu 'or false hadith.
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Sabet, Amr. "Prophet Muhammad." American Journal of Islam and Society 33, no. 1 (January 1, 2016): 141–44. http://dx.doi.org/10.35632/ajis.v33i1.894.
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For those seeking solace from the trepidations of this world, Prophet Muhammad:The Sultan of Hearts is a thoughtful work of reflection and comfort.This two-volume comprehensive narrative of enchanted times recollectingthe “Prophetic” summoning introduces the readers to Prophet Muhammad’ssīrah (biography) within a lucid and flowing stream of emotion. More thansimply an effort to record events, stating who said what and did what basedupon whose narration, as many of the traditional biographies tend to do, thiswork infuses events with meanings and feelings. As the authors indicate, thepurpose is not to speak about the Prophet, but to “let him be observed in hisown actions” (p. xvi), creating thereby an “awareness” of his life not as a solefigure, but “in connection with his companions” in order to “present a lifemodel that has been miraculously constructed” (p. xvi).This sīrah is not about reinterpreting events. In fact, a great deal of whatit says falls back on the earlier and primary biographies of such figures as IbnHisham, Ibn Sa‘d, Ibn Kathir, Ibn Abd al-Barr, and al-Tabari, as well as thenine Sunni canonical Hadith collections (p. xvii). Its claim to novelty is notdue to this “synthesis” alone, but more to its focus on the Prophet’s life in societyas a member of that society, rather than on the wars in which he engaged,as if those events were the most significant aspects of his mission (p. xiii).The authors’ intention, as they put it, is not simply to speak about the Prophetin their own descriptions, but rather to observe him in his own actions. Hismulti-dimensional personality is brought forth not only as a Prophet, but also ...
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Herliza, Yeti. "Peningkatan Kualitas Siswa dalam Menguasai Bahan Ajar Al-Qur'an Hadis Melalui Penambahan Materi Matrikulasi yang Efektif dan Inovatif." Journal of Education and Instruction (JOEAI) 2, no. 2 (December 2, 2019): 139–48. http://dx.doi.org/10.31539/joeai.v2i2.885.
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The purpose of this study is to analyze how far the efforts to improve the quality of students in mastering Al-Qur'an Hadith teaching materials, analyzing the content of matriculation material class X Madrasah Aliyah level and analyzing effective and innovative methods in the delivery of matriculation material. The research method uses a mixed approach to the Exploratory Sequential Design. Data collection by interview and observation which then continued with survey instruments in the form of a questionnaire. The results of the study, an increase in the quality of students in understanding and applying subject matter both from the results of cognitive evaluation and its application include: students in sufficient time can read the Al-Qur'an for those who have not, the better and phase reading the Qur'an, easy to understand the hadiths in learning material. Conclusions, from the results of research that has been done, through the addition of effective and innovative matriculation learning can improve the quality of students in mastering Al-Qur'an Hadith learning materials.
Keywords: Quality, Teaching Materials, Matriculation Materials