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Journal articles on the topic 'Hebron in the Hadith'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Hidayat, Deden Taufik. "ا لمحر ب قي ا لا حا د يث ا لنبو ية من خلا ل سنن ا بن ما خحا." Buletin Al-Turas 18, no. 2 (January 23, 2018): 245–61. http://dx.doi.org/10.15408/bat.v18i2.4300.

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History records that the Arabs before Islam interacted with the non-Arabs, especially through the trading process. In addition, the Kaaba frequented by the non-Arabs which has experienced partial conquest by the Greek and Latin. Jews who spoke Hebrew and Christians who spoke Syriac had lived with them for centuries. This allowed influenced Arabic by foreign languages into Arabic (ta'rib) had special adjusments with oral Arabs as a whol so it could be used bu all of them. Hence, it cannot be denied that words Arabization results (mu'arrab) are in the Qur'an and Hadith. This paper attempts to analyze mu'arrab according to the hadith in the bookm Sunan Ibn Majah which reached 67 words consisting of 22 words derived from Greek, 8 words derived from Syriac, and 6 words derived from Latin.

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2

Smith, Pete. "Hebron." Peace Review 13, no. 2 (June 2001): 219–20. http://dx.doi.org/10.1080/10402650120060409.

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3

Sbaihat, Ahlam, and Nama' Albanna. "Yathrib Jews’ Language(s): A Study Based on Authentic Ḥadiṯs." Al-Jami'ah: Journal of Islamic Studies 55, no. 2 (December 15, 2017): 327–56. http://dx.doi.org/10.14421/ajis.2017.552.327-356.

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A controversial topic of research was the language of the Jews of Yathrib, this research tries to shed light on the controversial issue. Muslim and non-muslim scholars give different explanations. However, none of these theories could determine whether this language is spoken or written. Hadiths of Prophet Muḥammad indicate three languages; Hebrew, Aramaic and Syriac. For the purpose of this study, the researchers have gathered a repertoire of the authentic hadiths of the prophet related to the topic, accredited and then analyzed them. The results indicate that the Prophet asked Zayd, his translator, to learn Hebrew, which is the language of correspondence and worship of the Jews of Yathrib. Furthermore, the study shows that the language of everyday communication of the Jews of Yathrib was Arabic, which borrowed some worship-related Hebrew terms.[Topik riset ini mencoba mengangkat beberapa isu kontroversi yang terkait dengan bahasa orang Yahudi di Yathrib (Medinah). Berbagai teori dan penjelasan dari akademisi muslim atau Orientalis masih memperdebatkan apakah bahasa tersebut merupakan bahasa lisan atau tulis. Secara eksplisit dalam hadis Nabi terindikasi adanya tiga bahasa yaitu: Ibrani, Aramaik dan Syria. Dalam tulisan ini, peneliti akan mengumpulkan, akreditasi dan analisis hadits Nabi yang autentik terkait dengan topik ini. Kesimpulannya menunjukkan bahwa Nabi memerintahkan Zayd, penerjemahnya, untuk belajar bahasa Ibrani yang mana merupakan bahasa surat – menyurat dan ritual orang Yahudi di Medinah. Oleh karena itu, tulisan ini menunjukkan bahwa bahasa komunikasi sehari-hari orang Yahudi di Medinah adalah bahasa Arab yang diantaranya meminjam beberapa istilah dalam bahasa Ibrani.]

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4

Krahn, Natasha J. "Hebron under Curfew." Middle East Report, no. 217 (2000): 20. http://dx.doi.org/10.2307/1520168.

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5

Jackson, Gale. "Haikus; Watutsi; Hebron." Affilia 23, no. 4 (November 2008): 403–5. http://dx.doi.org/10.1177/0886109908324002.

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6

Schulze, Kirsten E. "The Hebron agreement." Mediterranean Politics 2, no. 1 (June 1997): 201–5. http://dx.doi.org/10.1080/13629399708414613.

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7

Kern, Kathleen, and Wendy Lehman. "Teaching Nonviolence In Hebron." Acorn 9, no. 1 (1997): 37–43. http://dx.doi.org/10.5840/acorn1997914.

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8

Stasiuk, Andrzej. "The walls of Hebron." Index on Censorship 22, no. 1 (January 1993): 14–15. http://dx.doi.org/10.1080/03064229308535481.

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9

Ye, Fei, and De Feng Jian. "Study on the Plant Tissue Culture of Dormant Bud of Cloth Hebron." Applied Mechanics and Materials 312 (February 2013): 862–65. http://dx.doi.org/10.4028/www.scientific.net/amm.312.862.

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The dormant buds of cloth Hebron was used as explants and was cut by using 4 kinds of methods before seeding in order to get the best explants processing method. 5 kinds of different medium formula were used in induced phase in order to get the best training program. The results showed that transferred the dormant bud bulb scale of cloth hebron and exposed 2~4mm height of leaf primordial after disinfected, the budding rate was highest; the cultivation effect was best in MS+ 6-BA0.5mg/L+KT0.02mg/L in induced phase. Keywords: Cloth Hebron, Dormant Bud, Medium

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10

Paine, Robert. "Behind the Hebron Massacre, 1994." Anthropology Today 11, no. 1 (February 1995): 8. http://dx.doi.org/10.2307/2783318.

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11

Berg, Nancy E. "Hebron Stories (review)." Hebrew Studies 42, no. 1 (2001): 396–98. http://dx.doi.org/10.1353/hbr.2001.0012.

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12

Sister, Simon. "Hebron 2, Cidadela dos Patriarcas." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 4, no. 6 (March 30, 2010): 1. http://dx.doi.org/10.17851/1982-3053.4.6.1.

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13

KATZ, KIMBERLY. "Hebron between Jordan and Egypt: an uncertain transition resulting from the 1948 Palestine War." Urban History 46, no. 1 (April 2, 2018): 132–48. http://dx.doi.org/10.1017/s0963926818000032.

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ABSTRACTThe story of Hebron during the 1948 Palestine War remains largely untold, obscured by the larger historical forces of the Palestinian Nakba (Catastrophe) and refugee crisis that resulted from Israel's declaration of independence. This article examines the history and historiography of Hebron from mid-May 1948 until the departure of Egyptian troops from the country on 30 April 1949, a period referred to as the ‘Dual Era’, an unusual configuration between Jordan and Egypt in which both countries temporarily ruled over the city. It analyses the Dual Era against an emerging Egyptian and Jordanian proto-pan-Arab nationalism as each country's locally based leaders vied for support for their rule from the Palestinian population in Hebron.

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14

Zulfikar. "HADITH SUTRAH: STUDY OF MA'ANIL HADITH." International Journal of Islamic Education, Research and Multiculturalism (IJIERM) 2, no. 3 (June 25, 2021): 202–21. http://dx.doi.org/10.47006/ijierm.v2i3.46.

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Abstract: This study talks about the understanding of the hadith about the sutras. I think this theme is important to discuss. To obtain a comprehensive meaning and understanding of the substance of the meaning of a hadith, in this study the author does this by considering several aspects in understanding the hadith of the Prophet SAW. such as asbabul wurud, observing variants of hadith texts, collecting meaningful traditions and looking for meanings that are relevant to the current context. In the hadith about the sutras narrated by Abu Dharr r.a, there is an order from the Prophet SAW. to make a sutrah / barrier that aims to maintain solemnity in performing prayers. If someone who prays does not make a sutrah in front of him, then his prayer will be invalid if passed by donkeys, women and black dogs. However, in the hadith narrated by Aisyah r.a, she said that she was lying in front of the Prophet SAW who was praying. Hadith regarding this sutra has a very varied meaning. According to the opinion of the majority of scholars, the hadith narrated by Abu Dharr r.a and Aisyah r.a do not contradict each other, in the hadith of A'Isyah r.a it is said that Aisyah r.a just lay in front of the Prophet SAW. who are praying, not passing.

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15

Abueid, Raed, and Amani Tbakhi. "The Extent of the Commitment of Islamic Banks Operating in the City of Hebron to Disclose Social Responsibility in the Published Financial Statements." International Journal of Islamic Business & Management 4, no. 1 (July 4, 2020): 43–55. http://dx.doi.org/10.46281/ijibm.v4i1.651.

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The research aimed to identify the extent of the commitment of Islamic banks in the city of Hebron to disclose social responsibility in the published financial statements, where a questionnaire was designed to answer the study questions. The questionnaires were distributed to all workers in Islamic banks operating in the city of Hebron, and the study concluded that the extent of The commitment of Islamic banks to disclose social responsibility in the financial data published in the city of Hebron was a high degree within its social responsibility, and the results also showed that there are obstacles when Islamic banks in the city of Hebron disclosed their activities in the areas of social responsibility, and the researchers have recommended the necessity of providing training courses for workers In Islamic banks, to introduce them to the strategy of disclosing social responsibility and its importance, as one of the strategies that contribute to achieving excellence in performance in general, and the need for the Monetary Authority to issue special legislation, related to the adoption of Islamic banks to disclose their commitment to social responsibilities due to its implications for the performance of society.

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16

Andoni, Lamis. "Redefining Oslo: Negotiating the Hebron Protocol." Journal of Palestine Studies 26, no. 3 (1997): 17–30. http://dx.doi.org/10.2307/2538153.

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This article traces the course of the negotiations that culminated in the Hebron redeployment implementation agreement. In particular, it focuses on the shift in the Israeli approach to Oslo, which appears to have crystallized during the "tunnel uprising," and on the U.S. role. The author argues that the Hebron protocol and the accompanying American-authored documents make Israel's security and the "principle of reciprocity" the primary terms of reference of the peace process, giving Israel near total control over the future of negotiations and final status. The article concludes by showing the erosion of Palestinian claims through the Oslo process.

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17

Andoni, Lamis. "Redefining Oslo: Negotiating the Hebron Protocol." Journal of Palestine Studies 26, no. 3 (April 1997): 17–30. http://dx.doi.org/10.1525/jps.1997.26.3.00p0131i.

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18

Aggestam, Karin. "Tiph: Preventing conflict escalation in Hebron?" Civil Wars 6, no. 3 (September 2003): 51–69. http://dx.doi.org/10.1080/13698240308402544.

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19

Loring, Stephen, and Beatrix Arendt. "“…They Gave Hebron, The City of Refuge…” (Joshua 21:13): An Archaeological Reconnaissance at Hebron, Labrador." Journal of the North Atlantic 2, sp1 (January 1, 2009): 33. http://dx.doi.org/10.3721/037.002.s106.

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20

Sister, Simon. "Hebron 1, Aldeia no deserto de Judá." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 4, no. 6 (March 30, 2010): 2. http://dx.doi.org/10.17851/1982-3053.4.6.2.

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21

Kugler, Gili. "Who Conquered Hebron? Apologetic and Polemical Tendencies in the Story of Caleb in Josh 14." Vetus Testamentum 67, no. 4 (October 13, 2017): 570–80. http://dx.doi.org/10.1163/15685330-12341298.

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Abstract This paper analyzes the story of Caleb and Hebron in Joshua 14 in relation to the traditions of Caleb’s involvement in the spies’ mission in the desert and other traditions regarding the conquest of Hebron. Comparison of the different traditions reveals the narrator’s endeavor to legitimize the presence of non-Judean groups within the territory of Judah towards the end of the first temple period, while at the same time challenging the image of Joshua as the pan-Israelite conqueror of the land.

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22

Sitanggang, Murni Hermawaty, and Juantini Juantini. "Citra Diri Menurut Kejadian 1:26-27, Dan Aplikasinya Bagi Pengurus Pemuda Remaja GPdI Hebron-Malang." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 3, no. 1 (January 30, 2019): 49. http://dx.doi.org/10.46445/ejti.v3i1.118.

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Murni Hermawaty Sitanggang & Juantini, Self-Image According to Genesis 1:26-27, The Application for Youth Stewards The Indonesian Pentecostal Church Hebron-Malang. The right understanding about self-image as written in Genesis 1:26-27 will affect someone’s way of life. This research tries to prove that with focused on to the Youth Stewards at The Indonesian Pentecostal Church Hebron-Malang. The research used a qualitative method with a descriptive and exegetical approach. The result is most of the ministers do not have the right self-image as Genesis 1:26-27 said yet. From the religious side, their self-image is low with 36,5% score, and from the psychological side they score 45,9% and then from the social side the result is 55,5%. Murni Hermawaty Sitanggang & Juantini, Citra Diri Menurut Kejadian 1:26-27, dan Aplikasinya bagi Pengurus Pemuda Remaja GPdI Hebron-Malang. Pengertian yang benar tentang citra diri manusia sebagaimana tertulis dalam Kejadian 1:26-27 akan mempengaruhi cara hidup seseorang. Penelitian ini berusaha membuktikan hal tersebut dengan memfokuskan sasaran penelitian kepada pengurus pemuda remaja GPdI Hebron-Malang.Penelitian yang dilakukan menggunakan metode kualitatif dengan pendekatan deskriptif dan eksegesis. Dari hasil penelitian kemudian didapat bahwa sebagian pengurus belum sepenuhnya memiliki citra diri yang dimaksudkan dalam Kejadian 1:26-27. Dari segi rohani, citra diri mereka rendah dengan persentase 36,5%, kemudian dari segi psikologi persentase yang didapatadalah 45,9% dan dari segi sosial hasilnya adalah 55,5%.

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23

Abueid, Raed, Alaa Shawar, and Ayat Khmaisah. "Institutional Governance and Its Role in Reducing Financial and Administrative Corruption in Islamic Banks Operating in The City of Hebron." International Journal of Shari'ah and Corporate Governance Research 3, no. 1 (June 9, 2020): 5–16. http://dx.doi.org/10.46281/ijscgr.v3i1.598.

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The aim of this research is to identify the institutional governance and its role in reducing financial and administrative corruption in Islamic banks operating in the city of Hebron, and a questionnaire has been built to answer the study questions, as it was distributed to all workers in Islamic banks operating in the city of Hebron. The study concluded that Corporate governance has a major role in reducing financial and administrative corruption in Islamic banks operating in the city of Hebron, due to the Board’s enjoyment of competence, competence, independence, and integrity, as well as because Islamic banks maintain independent, impartial and effective auditing systems that achieve compliance with what Enhanced disclosure and transparency. The study recommended that the standards of corporate governance be strengthened in reducing financial and administrative corruption by activating the role of oversight within banks through seminars and training necessary to qualify employees in banks, and that banks support independent, fair and effective auditing systems to achieve compliance during the performance of activities Banking.

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24

Said, Edward W. "The Real Meaning of the Hebron Agreement." Journal of Palestine Studies 26, no. 3 (1997): 31–36. http://dx.doi.org/10.2307/2538154.

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This essay argues that despite the media hype that surrounded the January 1997 signing of the Hebron protocol, the agreement has done nothing to alter Israel's de facto control over the West Bank and Gaza and in fact demonstrates the Palestinian Authority's acquiescence in continuing Israeli sovereignty. Meanwhile, the media have remained silent about the continuing deterioration of daily life in the Palestinian territories. The author proposes that Palestinians themselves can help to end this silence by organizing an information campaign to expose the inequalities of life in the West Bank and Gaza.

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25

Said, Edward W. "The Real Meaning of the Hebron Agreement." Journal of Palestine Studies 26, no. 3 (April 1997): 31–36. http://dx.doi.org/10.1525/jps.1997.26.3.00p0132a.

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26

Banayot, Riyad. "Glaucoma medication non-compliance in Hebron, Palestine." Ophthalmology Journal 6 (January 25, 2021): 10–16. http://dx.doi.org/10.5603/oj.2021.0003.

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27

Abu Saa, Ja'far Wasfi, and Mahmoud Ahmad Abu Samra. "The Reasons of Job Alienation among the Faculty Members of Hebron & Al-Quds Universities." World Journal of Education 9, no. 2 (April 9, 2019): 65. http://dx.doi.org/10.5430/wje.v9n2p65.

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The present study aimes to identify the reasons behind experiencing job alienation by the faculty members at Hebron& Al-Quds universities. It was conducted during the second semester of the academic year (2017/2018). The study’spopulation involves all the faculty members who work at Hebron & Al-Quds universities (i.e. 446 faculty members).The study’s sample consists of (200) faculty members. Those members were selected through using the randomstratified sampling method. The study’s instrument was developed by the researchers, and It is represented in aquestionnaire. The questionnaire seeks to identify the reasons behind experiencing job alienation by the facultymembers at Hebron & Al-Quds universities. It consists of (20) statements. These statements address two types ofreasons; a)-reasons that are related to the university management & b)- reasons that are related to the workcolleagues. The researchers checked the validity of questionnaire, and they measured the reliability of thequestionnaire through using the relevant statistical methods. It was found that the statements that concern theexamined reasons show moderate means. In addition, it was found that there is not any statistically significantdifference between the respondents’ attitudes which can be attributed to the university.

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28

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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29

Makdis, Nasrul. "TELAAH SOFTWARE HADIS “SATU HARI SATU HADIS” KARYA PUSAT KAJIAN HADIS DALAM RANGKA PEMENUHAN KEBUTUHAN INFORMASI MAHASISWA DI UIN IMAM BONJOL PADANG." Info Bibliotheca: Jurnal Perpustakaan dan Ilmu Informasi 2, no. 2 (June 30, 2021): 185–98. http://dx.doi.org/10.24036/ib.v2i2.175.

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Hadith in the Android era that has developed in the form of hadith software. One of the hadith software by the Hadith Study Center that is loved by Ahmad Lutfi Fathullah is "One Day One Hadith". "One Day One Hadith" is a hadith software that is useful to help direct the process of memorizing hadith every day with the traditions of the Prophet SAW. thematic and simple selection of the history of Sahih Bukhari. Analytical descriptive method through a review of the "One Day One Hadith" application, starting from describing the "One Day One Hadith" software, the presentation pattern of the hadith, its advantages and disadvantages. The results of this study will describe the "One Day One Hadith" software, the pattern of presenting the hadith, its advantages and disadvantages

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30

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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31

Tanzilulloh, Ilham. "DELEGITIMASI HUKUM ISLAM : Studi Terhadap Hadith Maudhu’." Al-Syakhsiyyah: Journal of Law & Family Studies 1, no. 2 (December 27, 2019): 229–41. http://dx.doi.org/10.21154/syakhsiyyah.v1i2.2028.

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Penelitian terhadap hadith Nabi, menurut Syuhudi Ismail adalah sangat penting dilakukan karena dimotivasi oleh beberapa faktor diantaranya adalah: pertama, hadith merupakan salah satu sumber pokok ajaran Islam; kedua, tidak semua hadith tertulis di zaman Nabi Muhammad Saw; ketiga, ada berbagai kasus manipulasi dan pemalsuan hadith; keempat, proses pengumpulan hadith yang memakan waktu begitu lama; kelima, kitab hadith yang sangat banyak jumlahnya, dengan berbagai macam penyusunan yang berbeda; keenam, adanya periwayatan hadith secara makna. Oleh karenanya mengkaji secara lebih detail diskursus mengenai hadist maudhu’ perlu dilakukan kembali. Rumusan masalah dalam penelitian ini adalah bagaimana sesungguhnya posisi hadith Maudhu’ dalam keilmuan hadist? Bagaimana para ulama muhaditsin memandang kedudukan hadith Maudhu’ dalam posisinya sebagai sumber hukum? Pendekatan yang digunakan dalam menguraikan masalah tersebut adalah library resecach dengan menggunakan metode content analisis. Berdasarkan pembahasan yang telah dilakukan didapatkan kesimpulan bahwa Hadith Maudhu’ bukanlah termasuk dalam kategori sebuah hadith akan tetapi hanyalah ungkapan seseorang secara dusta yang kemudian disandarkan kepada Nabi Muhammad Saw. Penggunaan istilah “hadith” melihat dari motifnya, pemalsu hadith bermaksud membuat suatu ungkapan dengan tujuan agar orang yang mendengar mau mengikuti kehendaknya.Dalam kategori hadith menurut ulama muhaditsin “hadith maudhu’” termasuk hadith yang paling buruk kualitasnya, karena merupakan hadith palsu yang sama sekali tidak pernah dikatakan, diperbuat maupun ditetapkan oleh Nabi Muhammad Saw. Hadith maudhu’ ini juga haram diriwayatkan oleh siapapun kecuali dengan menjelaskan kepalsuannya. Demikian pula hadith ini tidak bisa dijadikan sebagai sumber dalam hukum Islam.

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32

Asmori, Muhammad Faiz Fathi, Mohd Arif Nazri, and Haziyah Hussin. "Teknik Pencarian Hadith dalam Kajian." Tapis : Jurnal Penelitian Ilmiah 1, no. 02 (July 31, 2017): 173. http://dx.doi.org/10.32332/tapis.v1i02.763.

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Statement of the hadith would not be complete if the source is not specified in the original reference books and expressed his status either accepted or rejected. Therefore, this article will introduce hadith search techniques (Takhrij Hadith) used in the study of hadith analysis. Seven guidelines been introduced in this article; First, present the material traditions (matan) from motivation books either by words or meaning or both. Second, doing takhrij hadith to trace the placed located hadith. Third, analyzing rijal hadith and bring forward Shajarah al-Asanid. Fourth, analyzing material traditions of hadith (matan). Fifth, provide the status of the hadith either accepted or rejected. Sixth, present the conclusions of the hadith. And lastly, identify shawahid and mutaba'ah as alternative for hadith that has been rejected if necessary.

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33

Anwar, Latifah. "Penulisan Hadis Pada Masa Rasulullah SAW." Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist 3, no. 2 (July 19, 2020): 131–56. http://dx.doi.org/10.35132/albayan.v4i2.88.

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In Islam, Hadith becomes the second guidelines after Al-Quran, therefore, Moslem had done a lot of efforts to keep its authenticity. At the beginning of Muhammad prophecy, there was no any Hadith coding as like Al-Quran. The existence of Hadith narration in Prophet Muhammad era was still debated because of the two contradictory Hadith riwayah. One of them indicated the prohibition for Hadith narration, and other directed its approval which led Hadith narration. Compared with ummi group, in Prophet Muhammad era, only few of Prophet Muhammad companions were able to write. In accepting the Hadith narration, the companions relied on the memorization than writing. The majority of Hadith Preachers assumed that, Hadith had been written by the companions when Prophet Muhammad was still alive. Whereas, the orientalist and some of modern Moslem experts mentioned that Hadith had not been written in Prophet Muhammad era. Some of the companions had their own Hadith writing, although there were any contradictory Hadith between prohibition and approval in Hadith writing. Only few companions who wrote Hadith, such as ‘Abdullah Ibn ‘Amr Ibn ‘Al-Ash, allowed by Prophet Muhammad to write Hadith. Prophet Muhammad never instructed certain companion to write and compile Hadith as like Al-Quran which was officially written by Prophet Muhammad’s individual secretary, Zayd Ibn Tsabit. Whereas, the officially Hadith coding was started at Umar ibn ‘Abd al ‘Aziz era (99H – 101H).

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Mat Idris, Mohd Faiz Hakimi Bin, and Ishak Bin Suliaman. "[Methodology of Muslim Priests in Preparing Hadith Text in its Validity] Metodologi Imam Muslim dalam Penyusunan Teks Hadith dalam Sahihnya." Jurnal Islam dan Masyarakat Kontemporari 10 (July 1, 2015): 73–81. http://dx.doi.org/10.37231/jimk.2015.10.2.111.

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This article aims to reveal the methodology of Sahih Muslim from the aspect of display of hadith text pioneered by Imam Muslim. The research and analysis done shows that he used several approaches while in the process of listing the hadith in his Sahih. Such approaches include aspects related to the narration of hadith al-Mu'al, al-Musahhaf and al-Muharraf, al-Maqlub, al-Abwab al-Hadithiyyah, repetition of hadith, Mushkil al-Hadith, al-Nasikh wa al-Mansukh and hadith al-Mudraj. This approach is a testament to his high level of mastery in the ins and outs of the narrated hadiths besides also showing his meticulous and meticulous nature during the process of collecting, filtering and listing the hadiths. Artikel ini bertujuan untuk menzahirkan metodologi Sahih Muslim dari aspek paparan teks hadith yang dirintis oleh Imam Muslim. Penelitian dan analisis yang dilakukan menunjukkan beliau menggunakan beberapa pendekatan ketika dalam proses menyenaraikan hadith dalam Sahihnya. Pendekatan tersebut merangkumi aspek yang berkaitan dengan periwayatan hadith al-Mu‘al, al-Musahhaf dan al-Muharraf, al-Maqlub, al-Abwab al-Hadithiyyah, pengulangan hadith, Mushkil al-Hadith, al-Nasikh wa al-Mansukh dan hadith al-Mudraj. Pendekatan ini merupakan satu bukti kepada tahap penguasaaan beliau yang begitu tinggi dalam selok belok hadith-hadith yang diriwayatkan selain turut menunjukkan sifat cermat dan teliti beliau semasa proses pengumpulan, penyaringan dan penyenaraian hadith-hadith Kata Kunci: Sahih Muslim, metodologi, teks hadith, Imam Muslim.

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Firdaus, Mohamad Anang. "Moralitas Intelektual Dalam Perspektif Fiqh Al-Hadith." Kaca (Karunia Cahaya Allah): Jurnal Dialogis Ilmu Ushuluddin 8, no. 2 (March 12, 2019): 61–84. http://dx.doi.org/10.36781/kaca.v8i2.3015.

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Artikel ini akan meneliti keautentikan hadith tentang moralitas intelektual yang terkandung dalam hadith Musa-Khidir dengan metode penelitian takhrij al-hadith dan i’tibar al-sanad. Dengan cara takhrij al-hadith bi al-lafdz dengan menelusuri lafadz atau salah satu kata dari matan hadith dengan menggunakan kitab al-Mu’jam al-Mufahras li Al-fadz al-Hadith al-Nabawi karya Dr. A.J. Wensinck yang dirujukkan ke dalam Sembilan kitab hadith. Serta takhrij al-hadith bi al-maudlu’ dengan cara menelusuri hadith dari topik-topik permasalahan dengan menggunakan kitab Miftah Kunuz al-Sunnah karya Dr. A. J. Wensinck yang dirujukkan ke dalam empat belas kitab hadith. Takhrij hadith yang akan penulis lakukan adalah takhrij hadith bi al-lafdz, yaitu ungkapan pertanyaan Bani Israil kepada Nabi Musa هَلْ تَعْلَمُ أَحَدًا أَعْلَمُ مِنْكَ, namun hadith tersebut juga ditemukan dalam kitab musnad Imam Ahmad, Shahih Muslim dan Sunan al-Tirmidzi dan bahkan dalam Shahih Bukhari, tertulis dengan lima varian kalimat kunci yang similiar dengan kalimat tersebut, yaitu أَتَعْلَمُ أَحَدًا أَعْلَمَ مِنْكَ، أَيُّ النَّاسِ أَعْلَمُ، هَلْ فِي الأَرْضِ أَحَدٌ أَعْلَمُ مِنْكَ، مَنْ أَعْلَمُ النَّاسِ، هَلْ أَحَدٌ أَعْلَمُ بِاللَّهِ تَبَارَكَ وَتَعَالَى مِنْكَ. Untuk mempermudah dalam menemukan hadith yang diteliti, takhrij hadith dalam penelitian ini tidak dilakukan secara manual, tetapi terlebih dahulu ditelusuri melalui website islamweb.net, dan didukung kitab Mu’jam Mufahras li Alfazh al-Hadith al-Nabawi dan Miftah Kunuz al-Sunnah kemudian dilakukan cross check pada kitab aslinya

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Stewart, Devin J. "Hadith as Scripture." American Journal of Islam and Society 27, no. 1 (January 1, 2010): 132–35. http://dx.doi.org/10.35632/ajis.v27i1.1355.

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This book treats the debate among Muslims over the authority of hadith,which by the ninth century had been raised to the level of scripture. Theauthor’s main purpose is to show that modern Muslim thinkers who question its status as a source of law are not the first ones to do so and thus cannot bedismissed as inauthentic aberrations or the results of a western, colonialistplot to undermine Islam. In addition, modern arguments against this viewhave close parallels in the opinions attributed to those of their predecessors.Hadith as Scripture thus has a strong presentist concern, despite its treatmentof classical Islamic sources, and can be seen as apologetic in that it seeks todefend the Qur’an-only position from unfair detraction ...

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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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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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Amal, Khairul. "HADITH DAN SEJARAH." Khazanah 10, no. 2 (December 30, 2020): 207–14. http://dx.doi.org/10.15548/khazanah.v10i2.346.

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This paper attempts to discuss the proper methodology in search for the authentic Islamic History. It discusses the relationship between two sister-disciplines, i.e. ?ad?th and History, their likenesses, many problems which the historians of Early Islam have to face in their research and the possibility of employing unique methodology of the study of ?ad?th on the study of Early Islamic History. The paper benefits from a plethora of monographs written by contemporary scholars of Islamic Studies. I conclude that Isn?d-cum-Matn Analysis developed separately by Gregor Schoeler and Harald Motzki seems promising for the study of Early Islam.This paper attempts to discuss the proper methodology in search for the authentic Islamic History. It discusses the relationship between two sister-disciplines, i.e. ?ad?th and History, their likenesses, many problems which the historians of Early Islam have to face in their research and the possibility of employing unique methodology of the study of ?ad?th on the study of Early Islamic History. The paper benefits from a plethora of monographs written by contemporary scholars of Islamic Studies. I conclude that Isn?d-cum-Matn Analysis developed separately by Gregor Schoeler and Harald Motzki seems promising for the study of Early Islam.

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Asmori, Muhammad Faiz Fathi. "HADITH-HADITH DALAM BUKU MOTIVASI DI MALAYSIA (KAJIAN SANAD DAN MATAN)." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 16, no. 2 (December 6, 2017): 117. http://dx.doi.org/10.18592/al-banjari.v16i2.1072.

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This article presents the research methodology of hadith in the motivation books in Malaysia. There are ten books have been collected and 149 of hadith that have been research in this study. However, the researchers only studied 123 hadith, while 26 hadith are repeated. Based on the analysis of the status of 123 hadith, the researchers found 75 hadith were rated as maqbul hadith (Sahih and hasan), 42 hadith have had on the chain (sanad), and the remaining 6 hadith undetermined status. This study is a contribution to the writing of Islamic studies to enable the reader to know the status of the hadith set forth in motivational books whether it is accepted or rejected. In addition, this study also provides a set of guidelines for writers of motivational books genre to present hadith into their works. It would be beneficial to authors who have no background in Islamic studies and studies of hadith in producing better quality.

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Salah, Muna, Rawan Zgheir, Razan Qadi, Haya Fakhory, Hiba Al-Aloul, Shorouq Sultan, Manar Jubeh, et al. "Prevalence of Nosocomial Infections in Hebron-Palestine Hospitals." Journal of Advances in Medicine and Medical Research 23, no. 4 (January 10, 2017): 1–7. http://dx.doi.org/10.9734/jammr/2017/35383.

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Casis, Ernesto, Dolors Pelegri, Roser Ferrer, Nuria Llecha, Jose J. Navas, and Vicenç Martinez. "Vall d´Hebron Laboratories a territorial integration example." International Journal of Integrated Care 16, no. 6 (December 16, 2016): 2. http://dx.doi.org/10.5334/ijic.3005.

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Adelson, Howard L. "The Peace Process in the Aftermath of Hebron." American Foreign Policy Interests 19, no. 2 (April 1997): 16–18. http://dx.doi.org/10.1080/10803929709433382.

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Zakovitch, Yair, and Talia Rudin-O'Brasky. "Rudin-O'Brasky's "The Patriarchs in Hebron and Sodom"." Jewish Quarterly Review 79, no. 2/3 (October 1988): 291. http://dx.doi.org/10.2307/1454272.

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Cohen-Almagor, Raphael. "Settling Hebron: Jewish fundamentalism in a Palestinian city." Journal of Modern Jewish Studies 19, no. 4 (September 7, 2020): 530–31. http://dx.doi.org/10.1080/14725886.2020.1814013.

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Anbar, Moshe, and Nadav Na'aman. "An Account Tablet of Sheep from Ancient Hebron." Tel Aviv 13, no. 1 (March 1986): 3–12. http://dx.doi.org/10.1179/tav.1986.1986.1.3.

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Ha’@m, Ah@d. "Blue Handed: (Breaking the Silence Testimony 41, Hebron)." Massachusetts Review 56, no. 4 (2015): 542–48. http://dx.doi.org/10.1353/mar.2015.0116.

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Sahab, Alvin Noor. "The Urgency Discourse of Matan and Sanad Criticism on Hadith." JOURNAL OF QUR'AN AND HADITH STUDIES 7, no. 2 (December 31, 2018): 131–50. http://dx.doi.org/10.15408/quhas.v7i2.13399.

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As part of science, hadith studies need special attention. Therefore, there is a need for the criticism of sanad and matan hadith to be aware of its authenticity and to know the validity of a hadith. The main objective of this hadith research, in terms of both sanad as well as substance is to determine the quality of examined hadith. The quality of hadith is very important in its relation to the validity of hadith. Hadiths whose quality does not qualify cannot be used as a ḥujjah. The fulfillment of the requirement because hadith is the source of Islamic teaching. Unauthorized use of hadith can be in Islamic misplaced teachings.

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Mulizar. "MENGENAL ṢIGAT-ṢIGAT DALAM MEREPRESENTASIKAN HADIS:." Al-Bukhari : Jurnal Ilmu Hadis 2, no. 2 (December 30, 2019): 175–89. http://dx.doi.org/10.32505/v2i2.1161.

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In terms of sanad and matan, or based on the strengths and weaknesses, the Hadith is divided into two groups, namely: the hadith maqbūl and the hadith mardūd. One way to find out a hadith whether the hadith is accepted or mardūd can be seen from the Ṣīgāt. Ṣīgāt Hadith is divided into two groups, namely Ṣīgāt Jazm and Ṣīgāt Tamrῑḍ. An assessment of a Hadith is incomplete if we have not discussed ṣīgāt al-Jazm and ṣīgāt at-Tamrῑḍ. This needs to be done to understand how the Hadith is classified. In determining the laws of ṣīgāt al-Jazm and ṣīgāt at-Tamrῑḍ the Ulama of Hadith have explained that if the Hadith is a hadith ḍa’īf, then it is not allowed to exchange it with active sentences ( ṣīgāt al-jazm) such as: said the Messenger of Allah. mention the narration of the hadith ḍa’īf from the tabiin circles by using ṣīgāt al-jazm, but by using ṣīgāt at-tamrῑḍ as the words qῑla, ruwiya, ḥukiya and so forth. This article provides knowledge to the reader, namely how to recognize the traditions through the ṣīgāt expressed in a hadith and give insight to the traditions that are ambiguous and mardūd through ṣīgāt in a hadith, and express how the opinion of the hadith scholars about the ṣīgāt.

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Musthofa, Indhra, and Mohammad Hakim. "Simultaneous Analysis of Hadith Quality About Salam Eliminating The Feeling of Oppression in The Book of Ḍaif Adab Al-Mufrad by Muhammad Nashiruddin Al-Albani." Al-Bukhari : Jurnal Ilmu Hadis 3, no. 2 (December 22, 2020): 233–53. http://dx.doi.org/10.32505/al-bukhari.v3i2.1435.

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The second source of Islamic values after Qur'an was hadith. Hadith was a credible source to explain the Qur'an which was still global. But in choosing a credible hadith to be used as a source of reference, must go through many stages, one of which is the quality of hadith. The quality of the hadith was a major consideration in an Islamic source. A hadith narrator named who in certain works has the quality of authentic traditions, but in other works he was judged to be ḍaīf by other scholars' hadiths. The article will discuss about the hadith about the greetings of al-Bukhārī in the book Adāb al-Mufrād which was judged to ḍaīf be by Naṣhīruddīn al-Albānī through criticizing his hadith in the Ḍaīf Adāb al-Mufrād book. This article tries to review the criticisms made by al-Albānī with the hadith research method simultaneously. Criticism of hadith that will be carried out has a specificity in assessing the quality of a hadith, because it was not only through criticism of matan and sanad, but also considers understanding in a hadith. So, this article will find the degree of a hadith which was discussed by considering the compatibility and meaning of a hadith.

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