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Journal articles on the topic 'Hadith scholars'
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1
Zaki, Muhammad. "Mengambil Upah Dalam Periwayatan Hadis Dan Implikasinya Terhadap Kualitas ‘Adalah Periwayat." AL QUDS : Jurnal Studi Alquran dan Hadis 6, no. 2 (September 3, 2022): 721. http://dx.doi.org/10.29240/alquds.v6i2.4022.
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Taking Wages in the Transmission of Hadith and its Implications for the Quality of the Narrator's ‘AdalahThe practice of wage taking in hadith transmission becomes polemic among hadith scholars. For some scholars, wage taking for hadith transmission may undermine honor and implicates on the cancellation of ‘adalah status; therefore, its transmission is rejected. Interestingly, this article finds that some hadith transmitters received payment for the transmission; however, the transmission is still accepted even by the famous imam of hadith. This article aims at revealing the attitude of hadith scholars toward some hadith transmitters taking wage when they transmit hadith and its implication on 'adalah quality. This article is library research whose main data sources are books of mushthalah al-hadits and al-jarh wa al-ta’dil. Data are analyzed using the descriptive-qualitative method and hadith critique (naqd al-hadith) approach. The result of this study is that there are some hadith transmitters taking wage in hadith transmission and they are assessed as 'adil by imam of hadiths scholar. Such practice can be accepted as motivation for taking wage in hadith transmission to fulfill the transmitters' daily needs as they are destitute. Such attitude, according to imam of hadith scholars, will not implicate the damage of muru’ah and the loss of 'adalah as long as the transmitters are consistent in their religious observance and they are not recognized as liars or perceived liars.
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Siregar, Khairil Ikhsan Siregar. "Hermeneutika Hadis tentang “ Hidupkan Saya Bersama Orang Miskin.” (Analisis Kualitas dan Sharh Hadis)." Hayula: Indonesian Journal of Multidisciplinary Islamic Studies 5, no. 1 (January 30, 2021): 111–28. http://dx.doi.org/10.21009/005.01.06.
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Abstract
This article discusses the text of the hadith: "Hadith Turns Me With the Poor People" from the side of the hadiths and understands the hadith using the hermeneutic theory approach in the hadith. This research is research based on the library (library research). The approach used is descriptive qualitative which aims to describe or describe the existing or actual facts of the object under study. The results of this study indicate that the quality of the hadiths from the narrative path is dha'if (weak) based on the comments of hadith critics scholars in the books of al-jarh wa al-ta'dil and the hadith scholars conclusion that hadith dha'īf is not including false it can be part of moralities. The real method of hermeneutics to explain hadith texts contributes to enriching the explanation of the explanation hadiths, or sharh hadiths, so the meaning of the hadith text is that the words of miskin( poverty), al-masakin(needy) mean humility, reverence, and humbleness. And the meaning of hadith has been strengthened by presenting other hadiths as witnesses or i'tibar(regard).
Keywords: hermeneutics, hadith, poor.
Abstrak
Artikel ini membahas teks hadits: “Hadits Hidupkan Saya Bersama Orang Miskin” dari sisi sanad/jalur periwayatan hadistnya dan memahami hadits dengan pendekatan teori hermeneutika dalam hadits. Penelitian ini adalah penelitian kualitatif berdasarkan perpustakaan (library research). Pendekatan yang digunakan adalah deskriptif kualitatif yang bertujuan untuk menggambarkan atau menggambarkan kenyataan yang ada atau kenyataan aktual dari objek yang diteliti. Hasil penelitian ini menunjukkan bahwa kulitas hadist dari jalur periwayatnya dha’if atau lemah berdasarkan komentar ulama kritikus hadits dalam kitab-kitab al-Jarh wa al-Ta’dil dan simpulan ulama hadits bahwa hadits dha’if yang bukan hadits palsu dapat dijadikan bagian dari fadha’il al-a’mal. Sesungguhnya metode hermeneutika untuk menjelaskan teks-teks hdits memberi kontribusi memperkaya upaya penjelasan/ syarh hadits/ teks hadits maka makna teks hadits bahwa ucapan kemiskinan / miskinan , al-masakin maknanya adalah kerendahan hati, ke_khusyu’-an dan tawadhu’. Dan makna hadits telah dikuatkan dengan menghadirkan hadits-hadits lain sebagai syaksi/i’tibar.
Kata Kunci: hermeneutika, hadits, miskin
3
Karimov, N. "PROMINENT HADITH SCHOLARS OF CENTRAL ASIA." American Journal of Social Science and Education Innovations 6, no. 5 (May 1, 2024): 223–25. http://dx.doi.org/10.37547/tajssei/volume06issue05-24.
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This article provides an in-depth discussion on the distinguished hadith scholars of Central Asia, emphasizing their significant contributions to the field of hadith science. It particularly focuses on the profound impact made by Imam Bukhari, Imam Muslim, and Imam Termezi, analyzing their scholarly works and methodologies. Through a detailed examination of their contributions, the article sheds light on how these scholars advanced the compilation, authentication, and interpretation of hadiths, thus playing a crucial role in the development and preservation of Islamic knowledge and tradition.
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Zuhri, Muh. "PERKEMBANGAN KAJIAN HADIS KESARJANAAN BARAT." ULUL ALBAB Jurnal Studi Islam 16, no. 2 (December 30, 2015): 215. http://dx.doi.org/10.18860/ua.v16i2.3182.
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The aim of the article is to trace the development of the Western scholar’s studies on hadith as the second of Islamic sources. It started from the eighteenth century, and was an implication of their study on Islamic history, legal and theology. The most central problem associated with Prophetic <em>hadith </em>has undoubtedly been their authenticity. This issue occupied Muslim specialists since the early classical period. The first generation of Western scholars inclined to doubt the hadith authenticity, and then, followed by the next generation to convince that hadiths are forged. One of the ultimate theories to prove the hadith authenticity is “Common Link” theory, that hadith is originated from the common link figure, not the prior, moreover the Prophet. There are two or three generations from the figure to the Prophet. However, there is a scholar’s tent to refuse the previous research result on hadith, approving Muslim scholars opinion that most hadiths have been real event of what the Prophet did and said. They demonstrate some evidence by having some research results as the previous generation did.
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Muhammad Daud, Zakiul Fuady, and Irwanto Irwanto. "Studi Komparasi Metode Penyelesaian Mukhtalif Al-Hadīs antara Muhaddisin dan Fuqaha." Islamika Inside: Jurnal Keislaman dan Humaniora 7, no. 1 (June 29, 2021): 1–43. http://dx.doi.org/10.35719/islamikainside.v7i1.128.
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Abstract: Outwardly, there are hadith that seem contradictory between one hadith and another. It happened not because of the inconsistency of the Prophet Muhammad in giving his words but because of the method of hadith researchers in understanding them. In resolving these contradictory hadiths, there are several methods used by scholars. This paper aims to determine the methods used by hadith scholars and fiqh scholars in completing these hadiths and to compare the methods they use. This research is a literature review using content analysis as a data analysis technique. The results of this study indicate that hadith and fiqh scholars have the same sequence of methods in resolving contradictory hadith, they are al-jam'u (compromising), nasakh (abrogating), tarjih (confirming), and tawaqquf methods (moratorium). Only does Imam Abu Hanifah has a different order, they are nasakh, tarjih, al-jam'u, and tawaqquf. The comparison of the methods used by the two groups of scholars, both hadith and fiqh scholars agreed to prioritize the al-jam'u method as an attempt not to paralyze one hadith with other hadiths. However, in contrast to Imam Abu Hanifah, who prioritized the nasakh method rather than the al-jam'u method, consequently there were hadiths that were not used.
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Idri, Idri. "METODE LIQÂ’ DAN KASHF DALAM PERIWAYATAN HADIS." MUTAWATIR 5, no. 2 (September 28, 2016): 297. http://dx.doi.org/10.15642/mutawatir.2015.5.2.297-334.
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<p>The historical account of hadith literatures clarifies that there are different methods among Muslim scholars in search of the authenticity of hadith. The dispute lies on the variance methods used by hadith and sufi scholars. Sufi scholars tend to have their own methods in establishing the reliability of hadith narration by <em>liqâ’ al-Nabî</em> and <em>kashf</em>. This method suggests that Sufiwith high ranking of spiritualitycould meet Prophet directly by dreams. By this way, Sufi scholar might acquire the original Islamic teachings from Prophet, including hadith. In this, they argue for the authenticity of hadiths narrated by such a way. On the other hand, the methods used by sufi are not accommodated by hadith scholars. It is said that every hadith narrated by dream or <em>kashf </em>is unrecognized and considered as false (<em>mawḍû</em>‘). Addressing these differences, this article tries to examine some problems related to the method of authenticity of hadith narration, the account of hadith on the convergence to the Prophet by dream, <em>kashf </em>as a source of Islamic teaching, the status of mysterious hadiths transmission, and the validation of knowledge based on <em>kashf</em>.<strong></strong></p>
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Ahmad Shah, Faisal. "Fiqh Hadith Dalam Kalangan Ulama Hadith Kontemporari. Kajian Terhadap Metode Kefahaman al-Ghumari dalam Isu-Isu Terpilih." Al-Bayan: Journal of Qur’an and Hadith Studies 19, no. 1 (April 23, 2021): 83–112. http://dx.doi.org/10.1163/22321969-12340093.
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Abstract This article analyses the methods applied by contemporary hadith scholars in interpreting the hadiths of the Prophet (PBUH) and the extent to which these methods were practiced by previous hadith scholars. Three leading scholars from al-Ghumārī’s family were selected, namely Aḥmad bin al-Ṣiddīq al-Ghumārī, ʿAbdullah bin Ṣiddīq al-Ghumārī and ʿAbd al-Azīz al-Ghumārī. Al-Ghumārīs are Sufi scholars who have been criticised for their method in evaluating hadith. This research focuses on the methods of interpretation used by the al-Ghumārīs and examines the qualitative research methodology applied by these three scholars in interpreting hadith. The result shows that several of their methods contradict the methods applied by the previous hadith scholars who were careful to distinguish between hadiths that are general or specific. In interpreting hadith al-fitan, these three scholars preferred to use taʾwil (an interpretation not immediately implied by the text) rather than depending on textual methods. Much of their understanding of hadith al-fitan is based on unrealistic assumptions and without any evidence.
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Rohman, Teguh Abdul, and Muhammad al Mighwar. "Maktabah Hadits/Historiografi Hadits (Munculnya Kutub al-Sittah dan Sistematika Penyusunannya)." Asian Journal of Islamic Studies and Da'wah 2, no. 4 (June 26, 2024): 447–68. http://dx.doi.org/10.58578/ajisd.v2i4.3257.
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To save hadiths from corruptive and misleading "blemishes," scholars have worked extraordinarily hard in compiling hadiths, developing various knowledge, and creating principles and methods for hadith writing and research. The Kutubu Sittah refers to the six hadith books that have become references for subsequent scholars. The study related to the Kutubu Sittah is crucial, considering that many hadith enthusiasts only focus on the texts contained within these collections without delving into who the authors were and what their writing methodologies were. The research includes several primary reference books such as Kutubu Sittah, al-Hadith wal-Muhaddithun, Fii Rihab as-Sunnah al-Kutub as-Sihhah, Atlas Hadith an-Nabawiyyah, and others, utilizing a library research approach. The existence of these six hadith books in the hands of Muslims today is tangible evidence of how Allah has preserved the Sunnah and the scholars. Although these scholars are noble, they are not free from mistakes, and thus, in compiling these books, some errors were inevitable. However, even though some hadiths are considered weak by some scholars, their nobility will never diminish.
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Yuslem, Nawir, Sulidar Sulidar, and Muhammad Qomarullah. "Ibn Ḥajar’s Thoughts On Criticism Of Hadith Narrators: A Study Of The Book Lisān Al-Mizān." El-Ghiroh 22, no. 1 (March 30, 2024): 87–102. http://dx.doi.org/10.37092/el-ghiroh.v22i1.722.
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This article aims to reveal a hadith scholar ibn Ḥajar in assessing the narrators of hadith in the book Lisān al-Mīzān. His thinking is a way of assessing hadith narrators as an effort to clarify the thoughts of previous scholars such as al-Żahabī in the book Mizān al-I'tidāl and other scholars who have judged individuals in hadith narrations as d}aīf for various reasons. He has revised the names of the existing but missing narrators (rijāl al-hadīṡ) in the sittah book, then explained the names of the unclear or ambiguous hadith transmitters by using explanations such as their real names, nicknames, pseudonym , or father's names and his lineage. From this book he has explained information using codes and symbols as well as additional information which is sometimes just a brief but clear explanation, so that the information from the book is very helpful for hadith experts to know hadith narrators who are foreign to other hadith experts. Ibnu Ḥajar advised that the assessment of hadith from the perspective of rāwi must be thorough, so that the assessment of the quality of the hadiths of ṣaḥīḥ, ḥasan and ḍaīf can be clear and clear by subsequent hadith researchers and not a misjudgment. So, hadith research that is considered to be of weak quality because one scholar has a problem with a rāwī may be of ṡiqah or ṣadūq for other scholars because the rāwī is actually a different person.
10
Dihan, Nurdin, and Rosalinda Rosalinda. "Metode Pemahaman Hadits Menurut Muhammad Al-Ghazali, Yusuf al-Qardhawi, dan Yoseph Schacht." Hikmah: Journal of Islamic Studies 14, no. 2 (November 25, 2018): 132. http://dx.doi.org/10.47466/hikmah.v14i2.114.
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To explain of what is meant by the method in understanding the Hadith, it is important to begin this study to find out the foremost terms of method, and “Hadith semantically. A method is defined as “a well-ordered procedure and profoundly thinking to achieve its purpose (in science and et cetera). A systemic working procedure to simplify the implementation of an activity to achieve something has been determined. Therefore, the method in understanding Hadith is the procedures applied in understanding the Hadith.
Many figures or scholars sincerely conduct researches on all of the existing Hadiths, both those are found in the Hadith books and those are not. Among many figures and Hadith scholars, both from Islamic world and “experts”, who sincerely studied the Hadith are from Orientalist (Western) circles.
In this short article the author took only three Hadith figures for further study regarding to their method in understanding the Prophet’s Hadith. The three figures are Muhammad al-Ghazali, Yusuf al-Qardhawi, and Joseph Schacht.
Keywords: Understanding of Hadith, al-Ghazali, al-Qardhawi, Schacht
Memperjelas apa yang dimaksud dengan metode pemahaman hadits, penting mengawali kajian ini mengetahui terlebih dahulu istilah metode, dan hadits secara semantik. Metode diartikan sebagai “cara yang teratur dan berpikir baik-baik untuk mencapai maksud (dalam ilmu pengetahuan dan sebagainya); cara kerja yang bersistem untuk memudahkan pelaksanaan suatu kegiatan guna mencapai sesuatu yang ditentukan. Dengan demikian, metode pemahaman hadits adalah cara-cara yang diterapkan dalam memahami hadits.
Banyak tokoh atau sarjana yang sungguh-sungguh melakukan penelitian terhadap seluruh hadits yang ada, baik yang terdapat dalam kitab-kitab hadits maupun yang tidak ada dalam kitab hadits. Di antara sekian banyak tokoh dan para sarjana hadits baik dari kalangan dunia Islam maupun “ahli” yang sungguh- sungguh mempelajari hadits dari kalangan orientalis (Barat).
Dalam artikel singkat ini penulis hanya mengambil tiga tokoh hadits untuk dikaji lebih jauh terkait metode pemahaman mereka terhadap hadis Nabi. Ketiga tokoh tersebut adalah Muhammad al-Ghazali dan Yusuf al-Qardhawi, dan Joseph Schacht.
Kata Kunci: Pemahaman Hadits, al-Ghazali, al-Qardhawi, Schacht.
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Amil Hikam Assaaf, Muhammad, and Putri Kurnia Putri Kurnia Febriyanti. "KONSEPSI HADIS MUKHTALIF DAN METODE PENYELESAIANNYA DI KALANGAN ULAMA FIQH." El-Furqania : Jurnal Ushuluddin dan Ilmu-Ilmu Keislaman 9, no. 01 (April 19, 2023): 117–37. http://dx.doi.org/10.54625/elfurqania.v9i01.6643.
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This article contains the concept of mukhtalif hadith and its method of completion among fiqh scholars. Among the sunnah that is quite difficult to understand is the sunnah or hadith that are contradictory or mukhtalif. For ordinary people who do not have the power of faith will have negative thoughts and maybe accusations against the sunnah of the prophet Muhammad SAW. Therefore, the scholars of hadith do not remain silent on these accusations. Likewise Fiqh Ulama, the approach of Fiqh Ulama in completing collaborative hadiths is no different from what is done by Hadith Ulama. However, the scholars of hadith generally refer to the aspects of the hadith of the Prophet as role models. While the scholars of fiqh are more important in the interests of the law. In addition, hadith scholars are more likely to understand the Prophet's hadith textually, while fiqh scholars tend to understand contextually in order to take the legal basis.
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Idri, Idri. "MENYIKAPI KRITIK EPISTEMOLOGI STUDI HADIS." ALQALAM 30, no. 2 (August 30, 2013): 237. http://dx.doi.org/10.32678/alqalam.v30i2.1093.
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The epistemology of Hadith studies that has been built in the history of Muslim civilization since the beginning of Islam until now with the structure of riwayah and dirayah Hadith study as well as its various branches, has provided a significant contribution to the critique and research of the Prophet Hadith authenticity. Through variety of concepts and theories in ulum al-Hadfts, Muslims can distinguish between authentic Hadiths, which are coming from the Prophet and those are not, in terms of sanad, matan, or both, so it can also be determined whether the Hadiths can be used as argumentation (dalil) in the religious life of Muslims or not.
Throughout history, epistemology of Hadith studies has been recognized by Muslims and there is no significant resistance from ancient times to the present, accept from the Orientalists who had rejected Hadith criticism methodology proposed by Scholars of Hadith. The Orientalists who were skeptical of the authenticity of Prophet Hadith that appeared since the second half of the nineteenth century AD, as if they had tried to break down the foundations of Hadith epistemology through their premise, concept, and conclusions. Facing such orientalist attitudes, this paper tries to offer four concepts, critical and scientific attitude, constructive and not destructive thinking, based thinking on the basic concept of the Koran, and using the method of thinking balancely and proportionally.
Keywords: epistemology, the study of Hadith, sanad, matn, riwayah, dirayah, Hadith Scholars, Orientalists, the authenticity of Hadith.
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Rizapoor, Habiburrahman, and Mohammad Anwar Zafari. "A Critical Analysis of The Existence of Da’if Hadith (Weak Hadith) in Ṣaḥiḥ al-Bukhari." Jurnal Ushuluddin 29, no. 1 (June 28, 2021): 1. http://dx.doi.org/10.24014/jush.v29i1.11463.
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This research aims to find out whether all the hadiths narrated in Ṣaḥiḥ al-Bukhari are valid and correct or there are also ḍa’if and weak hadiths. In this article, the researcher has used the descriptive and content analysis method by referring to scientific articles, books of principles of hadith. Hadith annotation books and other books in which the subject has been discussed. In this article, the writer discusses the views and arguments of the scholars who claim that there are consensuses that the book of Ṣaḥiḥ al-Bukhari is the most correct book after the Qur’an and there is no ḍa’if hadith in it. Similarly, the writer discusses the views of the scholars who argue that all the hadiths of Ṣaḥiḥ al-Bukhari are not authentic and there are hadiths in Ṣaḥiḥ al-Bukhari which are not authentic and are ḍa’if. By considering the arguments of both sides, the writer concludes that Ṣaḥiḥ al-Bukhari is the most correct book after the Holy Qur’an, nevertheless, this does not mean that there are no ḍa’if hadiths in Ṣaḥiḥ al-Bukhari and there are many hadiths that are called ḍa’if by the scholars of hadith. Also, the existence of ḍa’if hadiths in the book of Ṣaḥiḥ al-Bukhari does not decrease the scientific ranking and status and level of acceptance of the book and prophetic hadith among the ummah and scholars of Hadith
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Kamarudin, Kamarudin, and Muhammad Jabir. "Analysis of Hadith Understanding Method among Millennial Ulama in Central Sulawesi, Indonesia." International Journal of Multidisciplinary Research and Analysis 05, no. 10 (October 31, 2022): 2953–64. http://dx.doi.org/10.47191/ijmra/v5-i10-49.
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This study aims to determine the methods and ways of understanding hadith among millennial scholars in the Internet era today. The presence of information technology has occurred in learning methods and ways of understanding hadith among the younger generation of scholars. This is in line with previous research that the younger generation of Muslims has used the Internet as a source of learning about the Islamic religion. Likewise, how to understand hadith among millennial scholars have also used online means to understand hadith through various online sources. This study uses a qualitative method with data collected through focus group interviews and in-depth interviews with 35 young scholars in Central Sulawesi. Data were analyzed using the thematic approach of Corbin and Strauss. The results of this study indicate that millennial scholars have used the Internet to study hadith. Millennial scholars have also affiliated with specific religious organizations online to study hadith. Then the millennial scholars are affiliated with specific religious figures online to understand hadith. Furthermore, millennial scholars also believe that the Internet can help understand hadith learning by sharing hadith knowledge online. This research can contribute to simplifying the learning process and understanding various hadiths that do not have to rely on conventional sources such as Islamic boarding schools, madrasas, and scholars manually
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AlJunsa, Tazkiyatul Fuadah alJunsa. "Kitab-Kitab Dalam Bidang Ilmu Mukhtalif Hadis Dan Sejarah Perkembangannya." El-Furqania : Jurnal Ushuluddin dan Ilmu-Ilmu Keislaman 8, no. 02 (January 6, 2022): 246–65. http://dx.doi.org/10.54625/elfurqania.v8i02.4916.
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This article discusses the characters and books in the science of Mukhtalif Hadith and the Method of Completion of the Science of Mukhtalif Hadith, methods of resolving conflicting mukhtalif traditions, namely the first, authentic or hasan hadiths which outwardly seem contradictory to authentic hadiths. or other hasan. Second, Nasakh, which is to find out which of the two hadiths came first, and which came later. Third, Tarjih, which is conducting research on which hadiths are strong, both in the sanad and in their eyes, to be interpreted. How to solve this according to Imam al-Shafi'i. Hadith second order, in the system of legal sources. It works as a text that is still in the form of an outline that will limit the generality of the Nash, or establish laws that have not been clearly defined in the Qur'an. Hadith is a very noble position and Allah has greatly honored Muslims. The journey of hadith is so very long that it reaches our hands today, this is proof that Allah always protects the hadith of the Prophet until the end of time. In its journey the hadith has gone through various threats from outside Islam or from within Islam itself, where efforts to falsify hadith have never stopped, but Allah protects through thick fortresses, namely the hadith scholars and fiqh scholars who always interact with hadith sincerely and sincerely. sincerely full of love for the Prophet Muhammad. Hadith in the form of words, deeds and decisions. The Messenger of Allah is not all easy to understand, especially for us as end-time hadith students where the time is quite far from the Prophet or his companions. Mukhtalif hadith is a hadith that outwardly seems contradictory.
KeyWord: Mukhtalif Hadith, hadith scholars, solution method
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Ismail, Nurjannah, and Dhiya Rahmah Yus. "Ikhtilaf Al-Hadits: Penyebab dan Pendekatan Penyelesaiannya." El-Sunan: Journal of Hadith and Religious Studies 1, no. 1 (April 30, 2023): 64–77. http://dx.doi.org/10.22373/el-sunan.v1i1.4095.
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Hadiths play a pivotal role in shaping norms and laws for the Muslim community in Islam, but they often give rise to controversies and differences in interpretation and application. This article aims to explore the phenomenon of Ikhtilaf Al-Hadith, which refers to the divergence in the understanding of Hadiths among Islamic scholars and its methods of resolution. Employing a literature analysis method, the author references pertinent sources for this study. The findings reveal that Ikhtilaf Al-Hadith can emerge due to various factors, including the content of the Hadith, the context of its delivery, methodology, and ideology. Resolution approaches include compromise, tarjih (selecting the stronger Hadith), or nasakh (abrogation of one Hadith in favor of another). Hence, a meticulous understanding and methodological approach are essential to maintain consistency in comprehending and applying Hadiths in Islam. Compromise, tarjih, and nasakh serve as methods for resolving discrepancies between Hadiths, and contextual and historical understanding is crucial in interpreting apparently contradictory Hadiths.
ABSTRAK
Hadits dalam Islam memiliki peran sentral dalam membentuk norma dan hukum bagi umat Islam, tetapi seringkali menimbulkan kontroversi dan perbedaan dalam pemahaman serta penerapannya. Artikel ini bertujuan untuk mengeksplorasi fenomena Ikhtilaf Al-Hadits, yang merujuk pada perbedaan pemahaman hadits di kalangan ulama Islam, serta metode penyelesaiannya. Dalam penelitian ini, penulis menggunakan metode analisis literatur dengan merujuk pada sumber-sumber yang relevan. Hasil kajian menunjukkan bahwa Ikhtilaf Al-Hadits dapat timbul akibat berbagai faktor, termasuk konten hadits, konteks penyampaian, metodologi, dan ideologi. Penyelesaiannya dapat dilakukan melalui kompromi, tarjih (menentukan hadits yang lebih kuat), atau nasakh (membatalkan salah satu hadits dan menerima yang lainnya). Oleh karena itu, pemahaman yang teliti dan pendekatan metodologis diperlukan untuk menjaga konsistensi dalam memahami dan menerapkan hadits dalam Islam. Kompromi, tarjih, dan nasakh adalah metode yang digunakan untuk menyelesaikan perbedaan antar hadits, dan pemahaman kontekstual serta historis juga penting dalam menafsirkan hadits yang mungkin tampak bertentangan.
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Yusupov, Halilulloh. "THE DEVELOPMENT OF THE SCIENCE OF HADITH IN MOVAROUNNAHR IN THE IX CENTURY." CURRENT RESEARCH JOURNAL OF PEDAGOGICS 02, no. 09 (September 30, 2021): 172–75. http://dx.doi.org/10.37547/pedagogics-crjp-02-09-35.
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In this article, the author discusses the definition of hadith science, the history of its emergence, the period of writing hadiths, and the schools of hadith science. In particular, he spoke about the influx of hadith science into Movarounnahr and the early schools of hadith there and the hadith scholars who contributed to the development of hadith science in Movarounnahr. Imam Bukhari, who received the title of "Commander of the Faithful" in the science of hadith, and Imam Termezi, who is known among hadith scholars for his memorization and memory, and his mastery of the subtleties of the science of hadith, were born in the land of Movarounnahr.
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Fatahillah, Muhamad Halim, Rahmad Egi Cahyono, and Salman Lokollo. "HADITS DHA’IF DAN HUKUM MENGAMALKANNYA." DIRAYAH : Jurnal Ilmu Hadis 4, no. 2 (July 5, 2024): 160–79. http://dx.doi.org/10.62359/dirayah.v4i2.252.
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This study aims to analyze and review the use of dha’if (weak) hadith in Islamic law, considering the significant differences of opinion among scholars. Hadith is the second primary source of Islamic law after the Quran and plays a crucial role in explaining the Quran. However, dha’if hadith often becomes a subject of debate regarding its validity and application in Islamic jurisprudence. The majority of hadith scholars and jurists have differing views on the use of dha’if hadith, with some scholars completely prohibiting it and others allowing it under certain conditions.This research employs a qualitative approach with a descriptive-analytical method. Primary data includes dha’if hadiths found in major hadith collections, opinions of scholars on dha’if hadith, and statements from key figures in the fields of hadith and fiqh. Secondary data consists of supporting literature such as books, journals, scholarly articles, and writings of classical and contemporary scholars. Data collection techniques involve literature review and interviews with experts in hadith and fiqh.Data is analyzed using descriptive-analytical techniques, involving the categorization of hadith based on their degree of weakness, analysis of scholars' views on the use of dha’if hadith, and interpretation of data to construct a strong argument regarding the legal use of dha’if hadith. Data validation is conducted through source and method triangulation to ensure the accuracy and reliability of the research findings.
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Wahid, Abdul, Darniati Darniati, Muhammad Amin, and Agusni Yahya. "A Study And Analysis Of The Plurality Of Views Among Scholars And Experts In Hadith Studies Regarding The Validity Of Dhaif Hadiths." Al-Bukhari : Jurnal Ilmu Hadis 6, no. 2 (December 9, 2023): 161–74. http://dx.doi.org/10.32505/al-bukhari.v6i2.6995.
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Hadith for Muslims has a very important position, because it reveals various traditions that developed at the time of the Prophet Muhammad which were full of various Islamic teachings. Understanding hadith is very important because hadith is the legal basis after the Qur'an, so its validity must be ensured, it is important to study the science of hadith or the blasphemy of a hadith, especially in this case the blasphemy of dhaif hadith, because hadith is the second source of law used by Muslims in determining or deciding a law. As intellectuals, we should show progress in the field of science, especially in the field of religion so that we don't make mistakes in implementing it in life. The purpose of this study is to explain the blasphemy of dhaif hadiths among muhaddisin scholars. The research method used is library research with data collection techniques through good documentation from books, journals, articles and other sources that discuss the blasphemy of dhaif hadiths. The findings of the research show that, in general, the scholars reject it as evidence and the scholars also agree to prohibit the narration of dhaif hadiths that are maudhu' without mentioning their willingness. But if the dhaif hadith is not a maudhu hadith, then there is still a dispute about whether or not it is permissible to narrate it for hujjah
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Indžić, Salih. "MURSAL HADITH AND SCIENTISTS’ ATTITUDES TOWARDS ITS VALIDITY IN ARGUMENTATION." Zbornik radova 10, no. 10 (December 15, 2012): 181–94. http://dx.doi.org/10.51728/issn.2637-1480.2012.181.
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Different attitudes towards defining mursal hadith have been present since the second century of hijra and period of Ibn Qattan, up to the later hadith scholars, Ibn Abdu'l-Barra, Ibn Hajar Al-Asqalani and others. There are also differences in regards to validity of argumentation of these kinds of hadiths. The purpose of this paper is to elucidate scholars’ attitudes on these issues by presenting various Shariah solutions as implications of those discrepancies. Since ‘irsal’ is a discontinuity of a chain of narrators (sanad), it becomes evident that the mursal hadith is a weak hadith. Certainly, the principle of presumption of innocence is not relevant for attesting the transmitter from the point of the science of hadith, because the transmitter that is ‘majhool’ (unknown narrator) is not acceptable until his faith and reliability is confirmed by an authoritative biographer or scholar of hadith of his time. On the other hand, ‘irsal’ is undoubtedly one of the least weaknesses in sanad of hadith. That is because the omitted transmitter belongs to the first generations of Islam which the Prophet (s.a.w.s) describes as best generations in the hadith: "The best of my nation is my generation then those who follow them and then those who follow them." Keywords: hadith, mursal, irsal, narration, validity
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Kirin, Arwansyah, Wan Ainaa Mardhiah Wan Zahari, Sharifah Khadijah Syed Abu Bakar, Ahmad Sharifuddin Mustapha, Nik Kamal Wan Muhammed, and Shakila Ahmad. "[The Criteria of Hadith Mawdu’ in the Book of Silsilah al-Ahadith al-Da’ifah wa al-Mawdu’ah by al-Albani] Kriteria Hadith Mawdu’ dalam Kitab Silsilah al-Ahadith al-Da’ifah wa al-Mawdu’ah oleh al-Albani." Jurnal Islam dan Masyarakat Kontemporari 23, no. 1 (April 30, 2022): 76–94. http://dx.doi.org/10.37231/jimk.2022.23.1.582.
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Imam al-Albani is a contemporary hadith scholar who has produced many great works like book of Silsilah al-Ahadith al-Da’ifah wa al-Mawdu’ah which contains hadiths da’if and mawdu’. The position of hadith in the book caused controversy among hadith scholars because the status of hadith sahih by other scholars were considered da'if by al-Albani and hadiths that did not reach the martabat mawdu 'were considered as mawdu' by him and vice versa. So that, many hadith scholars evaluate al-Albani as a scholar who easily devised new methods of hadith. Therefore, this study aims to look at the criteria used by al-Albani in falsifying a hadith in his book. The methodology of this study is qualitative through the method of content analysis focusing on the book of Silsilah al-Ahadith al-Da’ifah wa al-Mawdu’ah. This study finds that the criteria of hadith mawdu ’by al-Albani in the book of Silsilah uses the approach of criticizing sanad and matan; with the criteria of sanad which are (1) the confession of the narrator of the hadith, (2) the existence of qarinah which is almost the same as the confession, (3) the narrator is known as a liar among the scholars, (4) the hadith is narrated mawquf and (5) the narrator is majhul. While in the matan criteria are (1) weakness in the pronunciation (sound) of the hadith text, (2) the strange meaning of the hadith, (3) contrary to the dalil syar'i, and the mind, (4) related to the priority of the mind, (5) contains abominations, isra'iliyyat and bid'ah, (6) not found in the main hadith book and (7) exaggerates the reward or punishment for light deeds. This study found that al-Albani did not make an innovation in the criteria of hadith mawdu' except for a few criteria but in practice it makes a difference with others.
Imam al-Albani merupakan ulama hadith kontemporari yang banyak melahirkan karya-karya agung yang menarik seperti kitab Silsilah al-Ahadith al-Da’ifah wa al-Mawdu’ah yang mengandungi hadith-hadith da’if dan mawdu’. Kedudukan hukum hadith dalam kitab tersebut menimbulkan kontroversi dalam kalangan ulama hadith kerana hadith-hadith yang dihukumkan sahih oleh ulama lain dianggap da’if oleh al-Albani dan hadith-hadith yang tidak sampai ke darjat mawdu’ dihukumkan mawdu’ oleh beliau begitu juga sebaliknya sehingga ramai ulama hadith menilai al-Albani sebagai ulama yang mudah membuat kaedah baru dalam ilmu hadith. Oleh itu, kajian ini bertujuan untuk melihat kriteria yang digunakan oleh al-Albani dalam memalsukan sesebuah hadith dalam kitabnya. Metodologi kajian ini adalah berbentuk kualitatif melalui kaedah analisis kandungan kitab Silsilah al-Ahadith al-Da’ifah wa al-Mawdu’ah. Kajian ini mendapati bahawa kriteria hadith mawdu’ oleh al-Albani dalam kitab Silsilah menggunakan pendekatan mengkritik sanad dan matan; dengan kriteria sanad iaitu (1) pengakuan pemalsu hadith, (2) wujud qarinah yang hampir sama dengan pengakuan, (3) perawi terkenal sebagai pendusta dalam kalangan ulama, (4) hadith diriwayatkan secara mawquf dan (5) perawi majhul. Manakala dalam kriteria matan adalah (1) kelemahan pada lafaz (bunyi) teks hadith, (2) makna hadith yang pelik, (3) bertentangan dengan dalil syar’i, dan akal fikiran, (4) berkaitan dengan keutamaan akal, (5) mengandungi kekejian, isra’iliyyat dan bid’ah, (6) tidak terdapat dalam kitab hadith induk dan (7) melebihkan pahala atau seksa terhadap amalan yang ringan. Kajian ini mendapati bahawa al-Albani tidak melakukan suatu pembaharuan dalam kriteria hadith mawdu’ melainkan beberapa kriteria sahaja namun dalam secara praktikknya menimbulkan perbezaan dengan yang lain.
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Kamarudin, Kamarudin. "HADITH'S PERSPECTIVE ON THE MEANING OF JIHAD AND ITS IMPLEMENTATION DURING THE PROPHET ERA." HUNAFA: Jurnal Studia Islamika 19, no. 2 (December 10, 2022): 263–81. http://dx.doi.org/10.24239/jsi.v19i2.675.263-281.
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This paper discusses the meaning of jihad in Islam. Jihad is one of the most discussed themes in the hadith of the Prophet. This fact shows the urgency of the term jihad in the history of the development of Islamic law. The understanding of jihad among Muslims varies, and its implementation varies among Muslims. This study discusses the implementation of jihad at the time of the Prophet's hadith. This study uses a descriptive literature research method using a text study method that examines all hadith texts about jihad. Then the author also conducted a comparative study between the opinions of scholars, both hadith scholars, commentators, and other scholars. The hadith about jihad that is meticulous is not a hadith with the status of a mutawatir hadith but is a hadith that has the status of a hadith. However, all the hadiths studied are authentic hadiths, both from the aspect of the sanad and from the aspect of the eye. The results of this study are expected to provide a correct understanding so that when implementing the hadith about jihad according to its objectives and not only understood in the form of war. Jihad is also understood as a form of non-physical struggle such as jihad against poverty, ignorance, injustice, and doing good to both parents.
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Muslim, Adi Abdullah. "Imam Abu Hanifah sebagai Ulama Hadis dan Imam Mazhab dalam Pandangan Abdul Fattah Abu Ghuddah." AQWAL Journal of Qur'an and Hadis Studies 2, no. 1 (June 7, 2021): 68–89. http://dx.doi.org/10.28918/aqwal.v2i1.4423.
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The study of classical book tahqiq is attached to the figure of a hadith scholar named Abdul Fattah Abu Ghuddah. This is because the research he has done has studied and commented on the works of classical scholars, who showed their attention to the treasures of past scholarship. In commenting on the studies researched him, the hadiths, interpretations, moral fiqh and others do not show his inclination towards the school that he holds. The scholarly figure of Abdul Fattah Abu Ghuddah in the field of hadith who adheres to the Imam Abu Hanifah school of thought does not make it necessary to quote all his tahqiq works from scholars of the Imam Abu Hanifah school of thought. As a behavior that maintains the scientific tradition of past scholars. However, there were times when Abdul Fattah Abu Ghuddah commented on the classical scholars' criticism of Imam Abu Hanifah's character in the field of hadith. This discussion is reviewed in several books that are tahqiq. This research is a qualitative research with a historical approach through descriptive analysis method
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Faruq, Umar. "Kehujjahan Hadis Mursal Perspektif Ibn Hazm." Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir 5, no. 1 (July 4, 2023): 56–101. http://dx.doi.org/10.20414/sophist.v5i1.81.
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Mursal Hadith is narrated by old or small tabi’in to Prophet Muhammad Saw whether it is come from words, deeds or his decisions. Based on the definition, the status of mursal hadith as determined by hadith scholars is judge to be hadis d}a>if because the sanad of hadith is not connected to Prophet Muhammad (inqi}ta’) and the identity of narrator in the hadith is unknown (majhu>l). This research will try to answer the aunthenticity of the mursal hadits by mustasyaddid hadith scholar from Andalusia, namely Ibn H}azm. By using Library Research as the research method, it can be concluded that the criteria have been set by Ibn H}azm to determine the h}ujjah of mursal hadith does not accept hadith which is came from Ahl Madinah as h}ujjah. These criteria have implications especially for Ahl Madinah, Ibn H}azm automatically did not accept their hadis as h}ujjah even though his criticism was different from the other hadith scholar.
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Mutaqin, Rizal Samsul, and Tibaus Surur Tibaus. "Rāwī Ḍa’īf in Kitab Ṣaḥīh; Analysis Toward Muḥammad Bin ‘Abd Al-Raḥmān Al-Ṭufāwī and His Narration in Ṣaḥīh Al-Bukhārī." Al-Bukhari : Jurnal Ilmu Hadis 4, no. 2 (December 20, 2021): 161–86. http://dx.doi.org/10.32505/al-bukhari.v4i2.2889.
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Hadith has its classification. Hadith consists of ṣahih and ḍa'īf. The s}ahīh is accepted in his hadith while the ḍa'if is rejected in his hadith. But not every hadith ḍa'īf is rejected. There are several criteria of hadith ḍa'īf that can be accepted, namely ḍa'īf which level of ḍa'īf is not to severe. The scholars have compiled the book of hadith from the category of s}ahīh until there is a ḍa'īf. The most ṣahih books are found in the books of ṣahih Al-Bukhārī and Muslim and the rest, like the sunan al-'Arba'ah where the hadiths in which ṣahih are also ḍa'īf. The purpose of this study is to know the position of Muḥammad bin 'Abdirraḥmān aṭ-Ṭufāwī in the view of the scholars of jarh wa ta'dīl and to know the position of the hadiths narrated by aṭ-Ṭufāwī in Ṣaḥīḥ Al-Bukhārī. The methodology used in this research is descriptive analysis, which consists of three stages of research, namely the stages of orientation, exploration and analysis. It does not matter if there is a hadith ḍa'īf out of those two books of ṣahih Al-Bukhārī and Muslim. However, it would be a question if there is an indication of the hadith ḍa'if written in those s}ahīh books. Whereas in the authenticity of the hadith in it has been tested, the scholars have acknowledged the authenticity of the hadith in the book. But here the author found the narrator which indicated as a ḍa'īf in the book ṣahih Al-Bukhārī, the narrator is Muḥammad bin 'Abd al-Raḥman al-Ṭufāwī. The evaluation of jarh against him is found in many ways, among them it is evaluated as tadlis, he likes to narrate munkar hadith and tasyayyu '. Thus, this study was conducted to find out fully and thoroughly how the scholars view him. And what is the position of those hadiths narrated by Muḥammad bin ‘Abdirraḥmān aṭ-Ṭufāwī in Ṣaḥīḥ Al-Bukhārī.
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Rachmat bin Badani Tempo. "أبو العباس أحمد بن عبد الله محب الدين الطبري التعريف به وبيان منهجه الحديثي في كتابه (غاية الإحكام في أحاديث الأحكام)." البصيرة: مجلة الدراسات الإسلامية 3, no. 2 (October 13, 2022): 170–94. http://dx.doi.org/10.36701/bashirah.v3i2.644.
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This study aims to determine the author of the book of Gayah al-Iḥkām fī Aḥādīṡ al-Aḥkām, namely Abū al-'Abbās Aḥmad bin 'Abdulāh al-Ṭabārī as one of the Shafi'i scholars and to reveal his character in the field of Hadith science through a study of the hadith methodology of the book. This research is a descriptive study with an inductive methodology. The results of the study show that: first, Abū al-'Abbās Aḥmad bin 'Abdulāh al-Ṭabārī is one of the very central Syafii scholars in the Shafii school and has been widely praised by scholars; second, his expertise in the field of hadith is evident through his book, Gayah al-Iḥkām, from the following points: (1) that this book is one of the books that collects the most ahkam hadiths, and its author is among the scholars who first wrote ahkam hadith books as a whole; (2) the main purpose of writing this book is to collect the narrations of the ahkam hadith without including the sanad, so that the author includes the authentic and hasan ahkam traditions, and this is the dominant one, although sometimes he also mentions weak hadiths and very rarely does he explain their weaknesses; (3) through this book, the author's expertise on the science of hadith is seen in his attention to hadith lafaz, explanations of garib hadith, syaraḥ musykil hadith, nasikh and mansūkh, laws of hadith and so on. This book is also more perfect because of the author's attention to the views of the school's scholars and a very systematic arrangement when describing their arguments on the problem of khilafiyah. Through this research, it also appears that the author mentions a lot of information that we don't have today..
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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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Mustaghfirin, M. Khairul, and Abdul Aziz Monadhel. "Juhūdu KH. Ahmad Haris Shodaqo fī Nashri Al-Ahādis Al-Sūfiyah fī Indonesia." Heritage of Nusantara: International Journal of Religious Literature and Heritage 13, no. 1 (June 30, 2024): 218–65. http://dx.doi.org/10.31291/hn.v13i1.735.
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This article aims to explain the effort of KH. Ahmad Haris Sodaqo in the publish of sufistic orientation and approach in interaction with the sunna of Prophet Muhammad, the Messenger of Allah, and interpreting the hadith literature and traditions. It is distributed, shared and promoted by contemporary Nusantara Scholar, namely KH. Ahmad Haris Sodaqo from Semarang, Central Java, in his translate, the book elucidates hadiths of Tasawuf which offer advice for those seeking to understand of the heart and how to treat the pattern of explanation, steeped in Sufism, is Hadith students studying whether Sufism contradicts the Hadith The author employs an analytical methodology, combining literature review with classical and contemporary hadith literacy, to the sources from which the traditions are rawn. The researcher utilized the method of scholars Imam al-Iroqi, in analyzing the traditions from of the book of Ihya Ulumiddin. In evaluating the traditions, the researcher consider the opinions of jarh wa ta'adil scholars such as Tirmidzi, Hakim, Daruquthni, al-Iroqi, al-Haisami, ad-Dzahabi, al-Midzi, Ibn Hajar al-Asqolani, and modern scholars such as ar-Nauth. The research results both in terms of quantity and quality of Hadiths, a rich Sufistic content in the style of presentation and pattern interpretation. This orientation and interpretation promote moderation among Muslims, guiding them to adopt a way in life.
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Bahrah, Mush'ab, and Muhammad Ansori Y. "Upaya Menjaga Kemurnian dan Validitas Hadis Nabi: Kajian terhadap Sejarah Kodifikasi Hadis." TAJDID 29, no. 2 (April 3, 2023): 189. http://dx.doi.org/10.36667/tajdid.v29i2.920.
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Hadith as the main foundation of Islamic law, second after the Holy Qur'an, has a very large role and portion in the history of Islam. Since the revelation of Islam in the period of the Prophet Muhammad until periods after that: the companions, tabi'in, tabi'ut tabi'in, also the scholars after to the present day. If the Qur'an is a direct revelation from Allah, the hadith is its complement and explanation that comes directly from the Prophet Muhammad, which of course also remains under the direct supervision of Allah. This paper is made so that Muslims can understand correctly the nature of the hadith itself, how its role and development has been until now, which explains that hadith are words, actions, decisions, and moral characteristics that come from the Prophet Muhammad. Because these hadiths are very numerous, the companions and tabiin have tried their best to maintain the purity and validity of these hadiths. So then came the Ilm Hadith Riwayah and Ilm Hadith Dirayah compiled by Muslim scholars to be taught to generations so that Muslims can continue to maintain existing hadiths, can understand them correctly and can distinguish between hadiths that are truly authentic and hadiths that are not. In addition, since the period of the companions and tabi'in the scholars also have started the codification (official book-making) of hadiths. The purpose is the same which is to maintain the purity of the traditions of the Prophet Muhammad so that they can continue to be maintained and conveyed to the future generations.
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Hidayatulloh, Haris. "TINJAUAN HADITS TENTANG KEPEMIMPINAN PEREMPUAN." Ngabari: Jurnal Studi Islam dan Sosial 13, no. 1 (October 31, 2020): 13. http://dx.doi.org/10.51772/njsis.v13i1.46.
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The leadership of women in the public sphere is often debated by scholars, including scholars of hadith. Based on the literature review, this article examines the quality of the hadith on women leadership. The hadith research includes the text of hadith, asbab al-wurud of hadith, takhrij al-hadith based on narrators of hadith, the contents of the hadith, and the contextualization of hadith. The findings of this study are: Bukhari, An-Nasai, At-Turmudzi, and Ahmad Ibn Hambal have narrated hadiths about the disadvantages of a society led by women. Asbab al-wurud of this hadith tells about the narration of this hadith when the Persian King was killed, then the power was held by a granddaughter of the king. The narrators of this hadith all continued from Hasan (Muhammad grandson). Based on its sanad and matan, the quality of this hadith is sahih. But there are contextual differences if this hadith is applied in Indonesia.
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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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Syukriadi, Syukriadi, Novizal Wendri, Ahmad Taufik, and Edriagus Saputra. "Autentisitas Hadis dalam Manuskrip Risalah 73 Golongan pada Koleksi Surau Tarekat Syatariyah Calau Kabupaten Sijunjung." FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan 6, no. 1 (June 30, 2021): 75. http://dx.doi.org/10.29240/jf.v6i1.2567.
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Research on the manuscripts found in the Syatariyah tarekat surau collection in Calau, Sijunjung Regency, West Sumatera Province. ancient manuscripts were not only stored and displayed in one place, but the knowledge contained in them can still be studied and developed and one of them is research. about the manuscripts of the treatises of the seventy-three groups that are stored in the Surau. This research is library research using takhrij hadith. This discussion focuses more on the discussion related to the hadith contained in the treatise manuscripts of 73 groups found in Surau Calau, Sinjunjung Regency and doing takhrij in finding the quality and authenticity of the hadith. In this study, the authors took 3 hadiths contained in the manuscript. From the results of tracking the 3 hadiths, it was found 10 traditions from various hadith and narrators. And after takhrij sanad and matan hadith, it can be concluded, that all hadith chain paths are judged dhaif (mardud) by hadith scholars, except for the hadith path narrated by al-Qadhi al-Maki number 1357, because the hadith is considered hasan by hadith scholars
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Dozan, Wely. "KAJIAN BARU KRITIK HADITS JOSEPH SCHACT Studi Analisis “Teori Projecting Back”." Sophist : Jurnal Sosial Politik, Kajian Islam dan Tafsir 1, no. 1 (March 18, 2019): 92–108. http://dx.doi.org/10.20414/sophist.v1i1.758.
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Studies of the early-era hadiths have gone through so long and strict phases of the scholars. Hadith which are authentic sources after the Al-Qur'an makes the scholars devote their attention to maintaining the validity and continuity of the hadith. One form of appreciation for the Hadith is the number of books which contain the Prophet's hadith as a medium to save the Prophet's qaul. in the course of the study of the hadith including the form of writing and gathering it was not as easy as it had in mind. Because of this difficulty and various challenges, a handful of scholars from the west emerged to enter and try to find loopholes to weaken the authenticity of a hadith. Among them there are those who devote almost a portion of their lives to studying and deepening the hadith. But the results of their study of hadith are not all purely for the development of science, especially in the discipline of ulum al-hadis. One contribution of their thinking in the study of hadith is the emergence of several theories which aim to sue and undermine the theory of established Muslim scholars. In this paper, we will explore further the thoughts of orientalists and western scholars, especially Joseph Schact, who want to try to undermine the authenticity of hadith through a theory known as "Projecting Back" as well as objections made by Muslims to the theory.
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Hanafi, Hanafi. "Genealogi Kajian Hadis Ulama al-Banjari." Millati: Journal of Islamic Studies and Humanities 2, no. 2 (December 15, 2017): 169. http://dx.doi.org/10.18326/mlt.v2i2.169-194.
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Since the 16th century, Middle East became a scientific destination for the scholars of Nusantara. The network of Middle Eastern scholars has contributed greatly to the development of various Islamic intellectual traditions in the archipelago, even the case happened in Banjar society. In the process of transmitting scholars, the scholars of al-Banjari (scholars from Banjar, South Kalimantan) are heavily influenced by Islamic ideas derived therein, including kalam, jurisprudence, tasawwuf, and hadith studies. This article will prove to what extend the influence of Middle Eastern scholars on the development of intellectual traditions of al-Banjari scholars in the study of hadith is. The research method in this paper is by reading the primary sources, in the form of Hadith texts by al-Banjari scholars, and then the genealogy of the sanad and their Hadith diplomas connected with the scholars of hadith study in the Middle East. The reading of the sanad and the certificate will prove that their scholarship is connected to authoritative scholars of hadith. Al-Banjari scholars who became the research object is a scholar from the tribe of Banjar which has a script in the field of hadith or hadith study using Arabic or Malay Arabic. From the standardization used, seven scholars became the object of the research, namely Muhammad Arsyad al-Banjari, Muhammad Kasyful Anwar, Muhammad Anang Sya’rani Arif, Abdul Wahid, Muhammad Syukeri Unus, Fahmi Zamzam, and Muhammad Nurdin Marbu.
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Irham, Irham. "Hadis Populer Tentang Ilmu dan Relevansinya dengan Masalah Pendidikan Islam." AL QUDS : Jurnal Studi Alquran dan Hadis 4, no. 2 (November 12, 2020): 235. http://dx.doi.org/10.29240/alquds.v4i2.1704.
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The Popular Hadith Concerning Knowledge and its Relevance to the Problems of Islamic EducationComprehensive studies on hadiths in terms of sanad, matan, and sharah should be done in order to get a good understanding. This article aims to explain comprehensively a popular hadith as regards the command to study. The takhrij method is used to find the qualities of sanad and matan. Furthermore, it gives sharah on the hadiths especially in the term "ilmu" (knowledge) from the hadith scholars. This article finds that there are variations in explaining the quality of sanad and matan of that hadith. However, in general, the quality of sanad is declared dha'if, and the substance of the matan is declared sahih. Hadith scholars have no problem regarding the law of the dha'if hadith for fadah'il al-'a'mal. Then, the meanings of the word “ilmu” uttered by the scholars are also diverse and have an open character. The diversity of meanings is influenced by the scholars’ different backgrounds. This shows that the meanings of “ilmu” can still develop according to the context of the era. With sharah as such, it can further contribute to addressing the problems of Islamic education in the development of science. Islamic education should act openly and inclusively to carry out scientific studies. Also, it is no longer essential to dichotomize or narrow the meanings of “ilmu”
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Yabi, Shumsudin, Fadlan bin Mohd Othman, Akila Mamat, and Ali Samoh. "الأربعينات الحديثية في أدبيات ماليزيا." Maʿālim al-Qurʾān wa al-Sunnah 19, no. 2 (December 1, 2023): 299–322. http://dx.doi.org/10.33102/jmqs.v19i2.436.
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The Forty-Hadith is one of the most famous compilations of hadith books and the most authored and diverse. It shows the great mastery of the hadith scholars in the method of classifying their forties, their conditions, and their contents, and the diversity of their approaches and topics dealt with different purposes. Their creativity in renewing the approach of hadith and its presentation to Muslims generally. Forty hadiths that collect 40 hadiths of our prophet Muhammad, peace be upon him, on various topics and purposes. This type of work has a significant place in the Islamic religious culture. This article attempts to brief and contribute in this sector, especially in studying the literature of the 40 Hadith of Malaysian scholars, and the researcher applies the inductive method by collecting the relevant scientific material and describing it briefly. This article shows the abundance of the Forty-Hadith works in Malaysia and the diversity of their content.
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Hidayat, Andi Muhamad, Engkos Kosasih, Muhammad Al Mighwar, and Muhamad Chaedar Rafiq. "Urgensi Rihlah Ilmiah Ahli Hadis." TSAQOFAH 4, no. 4 (June 28, 2024): 3339–52. http://dx.doi.org/10.58578/tsaqofah.v4i4.3273.
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This article discusses the extensive academic practices of Hadith scholars. They undertook journeys to seek authentic or sahih Hadiths. The primary aim of this research is to safeguard the authenticity and originality of the Prophet's Hadiths. The method used is descriptive analysis, which explains the urgency of these scholarly activities. The scholarly tradition of Hadith search began during the time of Prophet Muhammad (PBUH), continued by his companions and the Tabi'in, and subsequent generations. Al-Baghdadi explains that their journeys had two main objectives: first, to ensure the highest sanad (chain of narration) and to hear directly from the Prophet (PBUH) himself; second, to meet, discuss, and learn from Hadith experts (huffâzh). Thus, this article provides a detailed description of how Hadith scholars from various generations made significant efforts to preserve the authenticity of Hadith, using descriptive analysis to illustrate the urgency of their scholarly activities in the ritual tradition of Hadith search.
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Usman, Abur Hamdi, Rosni Wazir, and Mohd Norzi Nasir. "How to Deal with the Fabricated Hadith: Some Notes for Hadith Dispersion in Social Media." Insaniyat : Journal of Islam and Humanities 7, no. 1 (November 30, 2022): 29–41. http://dx.doi.org/10.15408/insaniyat.v7i1.23789.
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In Islam, the fabricated hadith is the least acknowledged hadith. The scholars unanimously reject this hadith and forbid its recitation without identifying its status. Fabricated hadith’s core perversion is its justification for the Prophet Muhammad’s assassination (PBUH). Falsification of hadith has harmed numerous facets of life, including faith, religious legislation, and acts of devotion. Additionally, the number of false hadiths is growing daily. This chilling reality has become a concern due to the widespread dissemination of such hadiths through modern technology. The dissemination of falsified hadiths via social media has emerged as a new issue that new-generation Muslims must take seriously, particularly individual awareness, knowledge, ethics, and morals.This paper will emphasize the hadith’s history and falsification aspects, assess its dispersion tendencies using more advanced media, and recommend many tips for preventing further dissemination. Using a qualitative method, this study found several guidelines to ensure the dispersion of fabricated hadith is handled properly, such as not believing in anything quickly, ensuring authenticity before sharing, and providing advice to admit mistakes in spreading the fabricated hadith. In this regard, we encourage academic scholars to conduct research on fabricated hadiths in order to preserve the purity and authority of the Prophet’s hadiths as the second Islamic source for Muslims.
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Siregar, Idris. "KRITIK KONTEKSTUALISASI PEMAHAMAN HADIS M. SYUHUDI ISMAIL." TAFSE: Journal of Qur'anic Studies 2, no. 1 (June 30, 2018): 61. http://dx.doi.org/10.22373/tafse.v2i1.8075.
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In hierarchically, hadith is the source of the second law after the Holy Quran because it serves as al-bayan (explanatory) to the laws contained in the Holy Quran. In understanding hadith, must know the condition of sanad and matan. Exceptly, it must also know the circumstances that were happening when the hadith was issued (background), and then also need to know about the properties of hadith, whether universal, temporal or local. All that is need to get a proper understanding of the hadith. One of Indonesian scholars who always analyze the function of the prophet is M. Syuhudi Ismail in his book Hadis Nabi yang Tekstual dan Kontekstual: Telaah Ma’ani al-Hadits tentang Ajaran Islam yang Universal, Temporal dan Lokal. In this case I see there are some hadiths that are less precise with the analysis of M. Syuhudi Ismail contextual, such as women's issues became head of state or President. Therefore i wants to criticize it contextual.
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Pahrudin, Ade. "al-Ulama al-Indonesiun fi Dirasah al-Hadits al-Mu'ashirah." Al-Manar: Jurnal Kajian Alquran dan Hadis 7, no. 2 (December 12, 2021): 107–44. http://dx.doi.org/10.35719/amn.v7i2.19.
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Ramadan is the ninth month of the Hijri month. A month in which the Qur’an was revealed, forgiveness and mercy, so there are many scholars throughout the Islamic world recently and in the past who are interested in this month. One of them is Indonesian Islamic scholar, Syaikh Taufiq Hakim. He wrote a book called "The Virtues of Ramadan". The author quoted in his book fifty hadiths on the merit of Ramadan. However, the author transmitted these hadiths without mentioning their source, chain of transmission, and authenticity of hadith. Therefore, this research was carried out to find out the truth about the sources of these hadiths and the degree of their validity. This research is focused on the first twenty-five hadiths from his book. This research aims to know the authenticity of the hadith mentioned in the book with two points: First, to verify the authenticity of the hadiths identified by numbers - that is, the first hadith to the twenty-fifth -which the author narrated. Second, track the location of the hadith and select proof of the hadith ruling. After the research, the researcher found twenty-five hadiths: five of them are authentic, nine of them are weak, four of them are fabricated, and seven of them have no basis.
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Hidayat, Alfani, and Faida Fidiani. "ALI MUSTAFA YA’QUB: CRITICISM OF PROBLEMATIC HADITH AND ITS CONTRIBUTION TO THE DEVELOPMENT OF THE STUDY OF HADITH IN INDONESIA." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 16, no. 1 (June 18, 2022): 140–52. http://dx.doi.org/10.35316/lisanalhal.v16i1.140-152.
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This article discusses Ali Mustafa Ya'qub's criticism of the popular hadiths in society and their contribution to the development of hadith studies in Indonesia. Ali Mustafa Ya'qub tested the authenticity of these problematic hadiths by combining sanad and matan criticism. The results of this study comprehend Ali Mustafa Ya'qub's method of understanding a hadith by referring to the hadith Takhrij, namely by referring to the work of Mahmud Thahhan. In addition, he also often performs ijtihad independently in determining the quality of hadith, namely by looking at the opinions of mutaqaddimin, mutaakhkhirin and contemporary scholars. Ali Mustafa Ya'qub's contribution to the study of hadith in Indonesia can be seen based on his critical attitude when he studied and criticized the work of orientalists, namely Ignaz Goldziher, Juynboll, Joseph Schact and David Samuel Margolioth as well as scholars who went against the flow. He also verified the hadith and also founded the Darussunnah Islamic Boarding School in the hope that it would produce muhaddiths and become an asset in understanding hadith.
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Zakiar, Zakiar. "BAHASA TAMSIL HADIS DALAM KITAB RIYADUSH SHALIHIN: KAJIAN BAB MENJAGA SUNNAH-SUNNAH NABI SAW." Islamika : Jurnal Ilmu-Ilmu Keislaman 18, no. 02 (January 2, 2019): 1. http://dx.doi.org/10.32939/islamika.v18i02.307.
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This paper examines the hadiths of the hadith tradition in riyadush shalihin: the study of the guarding of the Sunnah of the Holy Prophet. The issues that are being studied are: What are the traditions of the Holy Prophet in the chapter to keep the Sunnah of the Holy Prophet in Riyadush Shalihin, how the quality and how the scholars understand it. This research is pure literature by using the method of criticism of hadith as a means of assessing the quality of the hadith. The maudu'i method and the textual and contextual interpretation techniques of the hadiths have ensured the quality is authentic, then understood. The approach used is normative and linguistic. The results of the study show that the qualities of the hadith in hadeeth in the book of riyadush shalihin: the study of the chapter keeping the sunnah-sunnah of the prophet saw is authentic, while from the point of understanding, the hadith that speaks is only the way the Prophet gave the teaching of targib and tarhib to Muslims all the time.
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Azhar, Tengku. "Hadith Isnad Study In The Discovery Of Islamic Law (Critique of the Thoughts of Goldziher and Schacht)." Eduvest - Journal of Universal Studies 4, no. 5 (May 25, 2024): 4169–83. http://dx.doi.org/10.59188/eduvest.v4i5.1292.
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This study focuses on the examination of the isnad (chain of transmission) of hadith as a fundamental source and the second authority in determining Islamic law. Unlike the Qur'an, the authenticity of hadith, especially legal hadiths, remains a subject of extensive debate among hadith scholars, both Muslim thinkers and orientalists. Goldziher and Schacht are the primary pioneers in the critique of isnad studies. While Goldziher centered his research on hadith studies in general, Schacht focused specifically on the isnad of legal hadiths. This study's findings demonstrate that the 'conclusions' of Goldziher and Schacht are incorrect. Both scholars concluded that the isnad method only emerged in the second half of the second century Hijri. In reality, the isnad method existed much earlier than what Goldziher and Schacht had concluded. The second finding of this study indicates that the isnad of hadith significantly influences the determination of Islamic law among jurists (fuqaha’).
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bin Baru, Rohaizan, and Fauzi bin Deraman. "PENDEKATAN AL-JAM‘ DALAM MENANGANI PERCANGGAHAN HADITH." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 9, no. 1 (April 26, 2011): 49–62. http://dx.doi.org/10.1163/22321969-90000021.
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The issue of the Hadiths that seem to contradict each others, quranic texts or even other facts has been handled by the Hadith scholars. Muslim scholars, whom are being referred to, should ready always to give interpretations, explanations and conclusions to solve these so called ‘contradictions’ which in reality can cause negative impacts on the accountability of Hadith as one of the main sources for the Muslims civilization. This writing intends to explore the method of al-Jam‘ that is being used by Hadith theologians to find solutions for contradiction that appeared to happen between a Hadith and another. One of the dominant and chosen methods in solving this problem is by the unification or coordination between the meanings and purposes of the Hadiths that appeared to contradict each others.
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Bullah, Habieb. "METODE PEMAHAMAN HADIS (Analisis Mukhtalif al-Hadis)." Tahdis: Jurnal Kajian Ilmu Al-Hadis 13, no. 1 (July 27, 2022): 18–36. http://dx.doi.org/10.24252/tahdis.v13i1.22950.
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The Hadith of the Prophet is the second source of Islamic law after the Qur'an. Many problems of Islamic law are mentioned globally by the Qur'an, but the Prophet's hadiths detail these problems so that they can be understood by Muslims. The Hadith of the Prophet not only have an explanatory function for the Qur'an but also become an additional source of Islamic law that provides complementary laws to the laws contained in the Qur'an. Therefore, Muslims are very concerned about the validity of the Prophet's Hadith. One of the roles of the ulama is contained in the problem of contradicting hadiths (mukhtalif hadith). Are there any contradictions in the hadith of the Prophet? What is meant by mukhtalif and mushkil hadith? Since when did the problem of ikhtilaf hadith arise? What are the factors that cause ikhtilaf in hadith? What are the solutions offered by scholars to resolve these contradictions? Answering this question, the author tries to explain a little about the hadith that contradicts other hadiths. Therefore, the scholars try to seriously explain the traditions of the Prophet and explain if there is an ikhtilaf so that the validity of the hadith is maintained properly and is not misused by certain parties who are ignorant (do not know) so as not to harm Islam. This study uses a descriptive-analytic method which includes an analysis of the intent of the problem of ikhtilaf hadith. Thus, this research produces a critical view regarding the understanding of hadith related to ikhtilaf al-hadith.
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Dani, Acep. "Hadith Selection Methods in the Study of Sirah Nabawiyyah (An Analysis of Shahih Sirah Nabawiyyah by Akram Dhiya al-‘Umari)." International Journal of Nusantara Islam 5, no. 2 (February 6, 2018): 154–73. http://dx.doi.org/10.15575/ijni.v5i2.1741.
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The Shahih Sirah Nabawiyyah by Akram Dhiya al‘Umari is one of the contemporary books of sirah. This research aims to find out the methods of selecting hadiths in sirah nabawiyyah according to Akram Dhiya al-‘Umari. The research is based on the accepted principle of hadith studies that hadith used as hujjah is authentic (shahih) hadiths. If there is no authentic hadith, weak (dhaif) hadiths can be used as long as it is not related to the issues of beliefs (aqeedah) and law. This research concludes that the hadith selection method in sirah nabawiyyah used by Akram Dhiya al-‘Umari is the method of hadith scholars which is flexible in treating the weak hadiths. In sirah nabawiyyah, al-’Umari still prioritizes the authentic hadith as the main source. If the authentic hadith about an issue is not found, the weak hadith can be used. However, it shall be noted that the hadith should not be related to the issues of beliefs (aqeedah) and law.
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Shah, Sadaqat Ali, and Yasir Arfat. "فن حدیث میں متصوفین کی مساعی جلیلہ The Efforts of Sufis in the Science of Hadith." Al-Wifaq, no. 6.2 (December 31, 2023): 1–15. http://dx.doi.org/10.55603/alwifaq.v6i2.u1.
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Tasawwuf is one of the four major fields of Islam; the Quran, Hadith, and fiqh are the three others. The Holy Quran and the Science of Hadith are the material sources for the rest of the two fields. Quranic Teachings and Spirit and Hadiths of the holy Prophet Muhammad (SAW) and His Seerah laid the foundations of the science of Tasawwuf. Sufi Scholars of different ages contributed a lot to the field of Tafsir and other areas of Quranic sciences, as well as they also contributed to the field of Hadith and its sciences. Their scholarship not only integrated a profound understanding of the inner meanings and ethical implications of Hadith but also involved the meticulous transmission of prophetic traditions. One can find Sufi scholars in chains of Hadiths, Sufis contributions to the field of Ilm ul Riwayyat and Ilm ul Dirayyat and many Sufi scholars’ compiled Hadith collections. In Islamic intellectual history, we find many Sufi scholarly figures, like Al-Tirmidhi, Kalabadhi, Al-Fuḍayl ibn ʻIyāḍ, Ibn-e-Aarabi, Atiya bin Saeed Andulusi, Muhammad bin Sulumi, Abu Nuaim, Abdullah Ansari Haravi etc. This article will explore the contribution of Sufi scholarship to the science of Hadith and its development.
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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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Muhammad Esmail, Allaa Eddin. "Inference from Weak Hadiths in Beliefs from Sunni Scholars." Al Hikmah International Journal of Islamic Studies and Human Sciences 4, Special Issue (June 28, 2021): 152–68. http://dx.doi.org/10.46722/hkmh.4.si.21f.
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The Islamic creed is the most important science of Sharia, through which a person embraces and follows Islam, and if one of the pillars of the creed is missing, then the person steps out of Islam. For this reason, the scholars mentioned that the sources of the creed must be highly authenticated and certified. Therefore, the formation and extraction of Islamic creed is based on al-Quran, and on authentically documented sayings of Prophet Muhammad, may Allah bless him and grant him peace. The creed science scholars and experts have declared that a doubtful and unreliable hadith is not to be taken into account in the science of creed; rather it is necessary to establish the science of creed and its sections that the hadith must be authenticated and attested without having any fault or weakness. However, scholars may not follow this general (but) important rule at all the times, as we find that in the subjects and chapters of creed they used to be lenient in deducing some doubtful and unreliable hadiths. The study comes here to explain the sources of science of creed and to discuss about the approach of the righteous predecessors in deduction and argumentation using doubtful and unreliable hadiths, and about the rules and regulations for adopting weak hadiths in the science of creed. Then the researcher mentions examples of scholars’ argumentation using the weak hadith in establishing the sections of the Islamic faith. And all praises to almighty Allah.
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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.