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Al-Naqib, Prof Dr Murtadha, and Assist Prof Dr Asma Abdallah Gany. "The transition of Albaghdadi Orator from Al-Hanbalis to Al-Ash’aris (Analytical Study)." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 224, no. 2 (March 1, 2018): 1–12. http://dx.doi.org/10.36473/ujhss.v224i2.256.
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In conclusion, Imam Abu Bakir Al-Baghdadi was a milestone in the history of science of Hadith. He was acknowledged and recognized in Baghdad early 5th Hijra century/ 11th century A.D. by most Muhadditheen (Traditionists) as the orator of Baghdad and its Muhaddith without exaggeration. All what has been said against him by Ibn Al-Jawzi and his followers of extremists Hanbalis narrators and advisors whether heard or narrated was falls in Hadith science, falls allegations against him were uncountable in Hadith sessions places; mosques or scientific centers or markets, whether these sessions were in Hanbali sessions places or others of Hadith places in the city.
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Khan, Israr Ahmad. "Classification of Abrogation in the Qur’an." American Journal of Islamic Social Sciences 23, no. 4 (July 1, 2018): 1–27. http://dx.doi.org/10.35632/ajiss.v23i4.445.
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Most classical-era Qur’anic studies scholars, among then Abu `Ubayd al-Qasim ibn Sallam (d. 224 AH), Makki ibn Abi Talib (d. 437 AH), Abd al-Rahman ibn al-Jawzi (d. 597 AH), Badr al-Din al- Zarkashi (d. 794 AH), and Jalal al-Din al-Suyuti (d. 911 AH) were enthusiastic supporters of the theory of abrogation. They claimed that the Qur’an contains three types of abrogation1: suspension of certain verses’ practical dimension only, expurgation of both the verses and their rulings, and exclusion of the verses even though their rulings are still valid. To substantiate their approach, they advanced hadiths comprising statements supposedly made by both the Companions (Sahabah) and the Followers (Tabi`un). A rational and critical scrutiny of these hadiths will reveal whether they can form the basis of such arguments. I will check the nature of these hadiths’ chains of narrators and weigh the views attributed to early Muslim scholars against reason. As regards the first category, several of my articles on these arguments have been published elsewhere.2 This article, which examines the remaining two categories, consists of two dimensions: applying the hadith criticism principle to these hadiths and checking their information in a rational manner.
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Khan, Israr Ahmad. "Classification of Abrogation in the Qur’an." American Journal of Islam and Society 23, no. 4 (July 1, 2018): 1–27. http://dx.doi.org/10.35632/ajis.v23i4.445.
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Most classical-era Qur’anic studies scholars, among then Abu `Ubayd al-Qasim ibn Sallam (d. 224 AH), Makki ibn Abi Talib (d. 437 AH), Abd al-Rahman ibn al-Jawzi (d. 597 AH), Badr al-Din al- Zarkashi (d. 794 AH), and Jalal al-Din al-Suyuti (d. 911 AH) were enthusiastic supporters of the theory of abrogation. They claimed that the Qur’an contains three types of abrogation1: suspension of certain verses’ practical dimension only, expurgation of both the verses and their rulings, and exclusion of the verses even though their rulings are still valid. To substantiate their approach, they advanced hadiths comprising statements supposedly made by both the Companions (Sahabah) and the Followers (Tabi`un). A rational and critical scrutiny of these hadiths will reveal whether they can form the basis of such arguments. I will check the nature of these hadiths’ chains of narrators and weigh the views attributed to early Muslim scholars against reason. As regards the first category, several of my articles on these arguments have been published elsewhere.2 This article, which examines the remaining two categories, consists of two dimensions: applying the hadith criticism principle to these hadiths and checking their information in a rational manner.
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Hatina, Meir. "Remembering Our Heroes: Global Jihad’s Militancy in a Comparative Perspective." Middle East Law and Governance 13, no. 1 (March 4, 2021): 98–124. http://dx.doi.org/10.1163/18763375-13010002.
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Abstract Many studies have been devoted to the features of global jihad (also known as Salafi jihadism), its historical development, its difference from other Salafi groups, or its struggles with ideological rivals. Little emphasis, however, has been given to global jihadists’ ideological genealogy, and hence to locating them in a comparative perspective. How did they commemorate their formative heroes, such as the medieval jurist Ibn Taymiyya and mid-twentieth century ideologues, such as Sayyid Qutb, Abu al-Aʿla al-Mawdudi, ʿAbd al-Salam Faraj, Shukri Mustafaʾ, Marwan Hadid or Saʿid Hawwa? Were these figures still perceived as cultural heroes, or were they shunned? Did their writings continue to provide sources of inspiration, or were they replaced by new manifestos? An in-depth discussion of these questions, based on a textual analysis of jihadi sources, may shed further light on global jihadists’ ideological evolution and self-perceptions. It will provide an additional prism for analyzing modern Sunni militancy, and scrutinize the extent its protagonists’ treatises match past traditions or, alternatively, deviate from them in favor of cultivated traditions, thus advancing a dissident agenda.
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Rofiq, Ahmad Choirul. "Ideologi Politik Khawarij Ibadiyah Dan Sistem Monarki Dinasti Rustamiyah." Al-Tahrir: Jurnal Pemikiran Islam 16, no. 2 (November 9, 2016): 411. http://dx.doi.org/10.21154/al-tahrir.v16i2.480.
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Abstract: The Ibadites were the Kharijite followers of ‘Abd Alla>h ibn Iba>d} al-Tami>mi>. This sect was recognized as the most moderate of the Kharijites. Because of their moderation, they established their political power under the leadership of ‘Abd al-Rah}ma>n ibn Rustam, the Persian. The Rustamids (160-296 AH / 776-909 AD) were monarchic dynasty. The succession was limited to the descendants of ‘Abd al-Rah}ma>n ibn Rustam. This policy related to government succession was incompatible with the Ibadite doctrine, i.e. everyone who had certain criteria could be selected to be a leader of Muslims, without privilege of particular lineage or ethnicity. According to behavioral approach, this political history shows that many political factors caused such Rustamid succession. The first, the comparison between the population of the Persians and the Berbers. The Berber population was larger than the Persian population and therefore the Berbers could remove the Persian ruler easily if he had broken the Islamic law. The second, the influence of Islamic governments around the Rustamids that performed the monarchic system. The third, the people of the Nafu>sah who had great influence on the Rustamid policy.الملخص: إن الإباضية فرقة من الخوارج. والإباضيون أتباع عبد الله بن الإباض التميمي. واعتبرت هذه الفرقة أكثر فرقة اعتدالا من الفرق الخارجية الأخرى، فاستطاع الإباضيون إقامة الدولة الإباضية بسبب اعتدالهم تحت قيادة عبد الرحمن بن رستم الفارسي. إن سياسة الدولةالرستميةالمتعلقة بتغيّر الحكومة تبنى على مبدأ الوراثة. وهذه السياسة لا تتفق مع النظام الإباضي الذي يقرر أن الحكومة حق لأي مسلم لديه شروط معيّنة ليكون أمير المسلمين بدون تفضيل على أشرف الأنساب أو القبائل الخاصة. بعد التحليل بالطريقة السلوكية، هذا التاريخ السياسي يبين لنا أن هناك عدة العوامل السياسية الدافعة إلى الحكومة الوراثة في عهد الدولة الرستمية. أولا، المقارنة بين عدد السكان الفارسيين والبرابر. إن الفارسيين أكثر عددا من البرابر فيسهل على البرابر انقلاب حكومة الرستميين الفارسيين اذا كان أمير المؤمنين منتهك نظام الإسلام. ثانيا، تأثير الدول المجاورة المبنية على مبدأ الوراثة. ثالثا، قوة تأثير القبيلة النفوسية على عدة السياسات الرستمية.Abstrak: Iba>d}iyyah adalah sekte Khawarij yang dipimpin ‘Abd Alla>h ibn Iba>d} al-Tami>mi>. Kelompok ini dinilai sebagai kelompok paling moderat dibandingkan kelompok-kelompok Khawarij lainnya. Berkat sikap moderasi inilah, maka Iba>d}iyyah berhasil mewujudkan kekuasaaan politik pada era Dinasti Rustamiyyah di bawah pimpinan ‘Abd al-Rah}ma>n ibn Rustam. Dalam bidang politik, pemerintahan Rustamiyyah (160-296 M / 776-909 H) ternyata menerapkan sistem monarki yang bertolak belakang dengan doktrin Iba>d}iyyah sendiri. Setelah dilakukan analisis dengan pendekatan behavioral, kajian sejarah politik ini menemukan adanya beberapa motif yang melatarbelakangi kebijakan suksesi kepemimpinan Rustamiyyah tersebut. Pada dasarnya, kepentingan politis telah mendorong Rustamiyyah untuk mengabaikan idealisme doktrin Iba>d}iyyah. Faktor-faktor itu ialah perbandingan jumlah populasi penduduk dari Persia yang lebih sedikit daripada penduduk Berber sehingga penggulingan pemimpin yang menyeleweng dari hukum Islam lebih mudah dilakukan, pengaruh dari tradisi pemerintahan Islam di sekitarnya pada saat itu yang cenderung menerapkan suksesi kekuasaan secara turun temurun, dan pengaruh kuat masyarakat Nafu>sah terhadap pemerintahan Rustamiyyah dalam berbagai kebijakan politik.
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Husna, Nurul. "SEJARAH HADIS DAN PROBLEMATIKA SAHABAT." Al-Bukhari : Jurnal Ilmu Hadis 1, no. 2 (July 1, 2019): 267–80. http://dx.doi.org/10.32505/al-bukhari.v1i2.966.
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If we examine the development of Hadith studies, we will find a number of Muslim and non-Muslim thinkers launching accusations against the a’dalah of the Companions of prophet muhammad peace be upon him, especially Abu Hurairah ra. Ahmad Amin for example, considered that some friends like Aisha and Ibn Abbas ra. Saying that in the history of Abu Hurairah there is a lie, because of the many narrations he memorized. All of these allegations in essence are doubtful of the problem of Abu Hurairah in particular, and friends in general. The Companions of the Prophet in the study must have a fair nature, whether all the Companions, small and large, both young and old, who are involved in the war between Ali and Mu‘awiyah or not, are all fair, whereas according to the majority scholars such as Imam Abu Hanifah, Syafi‘i, Malik, Ibn Hanbal, al-Bukhari, Muslim, Ibn Taymiyah and so on that all friends are fair. Friends are all fair but even so, it does not mean that a just person is the infallible person of sin and error, but obedience to him is more dominant so that he can avoid small sins and stay away from big sins.
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Aljufri, Ali. "TAFSIR AHL-DZAUQ WA AL-IRFAN LATAIF AL-ISYARAH AL-IMAM AL-QUSYAYRI AL-NAISABURI (376 H/986 M - 465H/1075M)." Al-Munir: Jurnal Studi Ilmu Al-Qur'an dan Tafsir 2, no. 01 (May 11, 2020): 1–28. http://dx.doi.org/10.24239/al-munir.v2i01.45.
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Al-Qur'an interpretation of Sufi nuances is developing rapidly, especially after the prominent figure of the theoretical Sufi interpretation (nazhari) Muhiddin Ibn Arabi (w.638 H), one of which is a practical Sufi interpretation (amali or faudhi) by Abu al-Qasim Abd Karim bin Hauzan bin Abd Malik al-Qusyayri al-Nesyapuri. One of the figures in the renewal of classical Sufi interpretation that offers a new method of interpretation is the bayani isyari mujaz method which emphasizes the aspects of the Qur'anic cues from the implied meaning (inner) with the approach of language (literature) to the text as a discussion of the miracle of literary language in the Koran. Al-Qusyayri's attention is not merely a gesture or vocabulary of the Qur'an. he has an open view of how to combine the science of Shari'a and the nature of interpreting the Holy Qur'an.
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Mat Idris, Mohd Faiz Hakimi bin, Ishak bin Suliaman, Ahmad Zahid bin Salleh, Sofyuddin bin Yusof, Abdillah Hisham bin Abdul Wahab, and Mohd A’Tarahim bin Mohd Razali. "Al-Asha‘irah: Faktor Perkembangan dan Metodologi Argumentasinya [Al-Asha'irah: Developmental Factors and Methodology of Argument]." Jurnal Islam dan Masyarakat Kontemporari 11 (October 1, 2015): 99–109. http://dx.doi.org/10.37231/jimk.2015.11.3.141.
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This paper aims to trace the history of how al-Asha‘irah emerged, factors that contributed to its development, prominent figures in this stream, and the stream’s method of proving with dalil (reasoning based on analogy). This stream was founded by ‘Ali Ibn Isma‘il Ibn Ishaq Ibn Salim Ibn Isma‘il Ibn ‘Abd Allah Ibn Musa Ibn Bilal Ibn Abi Burdah Ibn Abi Musa al-Ash‘ari. The stream employed two methods of proving with dalil. They referred to naqli dalil, which refers to the Quran and hadith, and they employed sensible dalil to strenghten the reasoning obtained from the Quran and hadith.
Keywords: Al- Asha‘irah, methodology, school of thought.
Artikel ini bertujuan melakukan sorotan tentang sejarah kemunculan aliran al-Asha‘irah, faktor-faktor yang menyumbang kepada perkembangannya, tokoh-tokoh aliran ini serta metodologi pendalilannya. Aliran ini diasaskan oleh ‘Ali Ibn Isma‘il Ibn Ishaq Ibn Salim Ibn Isma‘il Ibn ‘Abd Allah Ibn Musa Ibn Bilal Ibn Abi Burdah Ibn Abi Musa al-Ash‘ari. Aliran ini menggunakan dua metodologi pendalilan iaitu dalil naqli dengan merujuk kepada al-Qur’an dan hadith, dan penggunaan dalil akal bagi memperkuatkan pendalilan yang diambil dari al-Qur’an dan hadit.
Kata kunci: Al- Asha‘irah, metodologi, aliran pemikiran, argumentasi
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Sakka, Abdul Rahman, and Najamuddin Marahamid. "Telaah Hadis tentang Doa Buka Puasa dan Pendapat Ulama Fiqh." Al-Azhar Islamic Law Review 2, no. 2 (July 13, 2020): 98–110. http://dx.doi.org/10.37146/ailrev.v2i2.47.
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Tulisan ini mengkaji hadis tentang doa buka puasa yang masyhur dibaca umat Islam setiap bulan puasa. Bunyi doa tersebut adalah “Allahumma laka sumt wa bika amant wa ‘ala rizqika aftart birah mataika ya arh}am al-rahimin”. Urgen mengkaji ulang hadis doa ini karena di satu sisi doa tersebut sangat populer di masyarakat, tapi di sisi lain dipermasalahkan oleh sebagian kalangan karena dianggap hadisnya lemah. Penelitian ini bersifat kritis analitis dengan menggunakan teori takhrij dan naqd al-hadis dan dengan pendekatan ilmu hadis dan pendekatan normatif yuridis. Dengan takhrij ditemukan ada lima riwayat hadis. Abu Daud. Al-Baihaqi, Al-Tabrani. Ibbn Abi Syaibah dan Al-Daraqutni. Berdasarkan hasil kritik sanad dan kritik matan terhadap kelima hadis tersebut disimpulkan bahwa hadis Abu Daud dan Al-Baihaqi daif mursal, hadis Ibn Abi Syaibah hasan, hadis Al-Tabrani dan Al-Daraqutni daif matruk. Hadis Ibn Abi Syaibah mengangkat status hadis Abu Daud dan Al-Baihaqi menjadi hasan ligairih. Ulama fiqh khususnya pengikut keempat mazhab tidak berselisih pendapat bahwa lafaz doa buka puasa adalah “Allahumma laka shumt wa ‘ala rizq aftart.” Namun sebagian ulama hanya mencukupkan doanya dengan lafaz tersebut, dan sebagian yang lain menambahkannya dengan lafaz-lafaz tertentu. Kedua pendapat tersebut benar, dan perbedaannya merupakan keragaman pendapat bukan kontradiksi yang bertentangan.
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Kavakci, Yusuf Ziya. "The Importance of 'llm al Khilaf to North America." American Journal of Islam and Society 8, no. 3 (December 1, 1991): 579–81. http://dx.doi.org/10.35632/ajis.v8i3.2619.
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'llm al khilaf is a science which deals with the Islamically sound argumentsused by Muslim jurists (fuqaha') to reach their various legal opinions. Assuch, it can also be known as comparative Islamic law. Historically, the variousmadhahib of Islam shared and benefitted from this science, and there is noreason why we also cannot benefit from it.We know that there were differences of opinion and practice even duringthe time of the Prophet Muhammad, for his Companions did not vieweverything the same way. This state of affairs naturally continued after theProphet’s death. The suhuf ascribed to some of the Companions and theinfixmation given in the relevant biographical literature were studied for details.The fiqh-related issues debated by the Companions increased in number andcomplexity during the time of the Successors (Tabi’un), when the developmentof Islamic jurisprudence was just getting started.The judicial and juristic opinions expressed in Majmu ‘al Fiqh by Zaydibn ‘Ali (d. l22/740), in al Muwatta’ by Imam Malik (d. 179/795), byMuhammad ibn al Hasan al Shaybani (d. 189/805) which he ascribed.to hismaster Abu Hanifah, and by Abu Yusuf Ya‘qub (d. 182/769), especially inhis Kitiib al Kharaj, a1 Radd ala Siyar al Awza'i, and Ikhtilaf Abi Hanifahwa Ibn Abi Layla may be cited here as the first scholarly sources of ‘ilmal khilaf. The related literature on differences between thefuqahii’ is fullof points which may be studied for further information.With the spread of Islam and the incorporation of many non-Muslimsubjects into its domains, new legal questions were raised. The resultingdecisions led to the profound and scholarly development of Ilm al khilafand the establishment of the methodological principles of Islamic law in severalbranches. However, it was not until the beginning of the fifth hijri centurythat comparative Islamic law was scientifically established as an independentbranch of Islamic law by Abu Zayd ‘Abd Allah ibn ‘Umar ibn ‘Isa ...
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Roviin, Roviin. "al-Masa’il al-Nahwiyyah (Dirasah Taqabuliyyah Baina Madrasah al-Bashrah wa al-Kufah)." ALSINATUNA 3, no. 2 (August 16, 2018): 119. http://dx.doi.org/10.28918/alsinatuna.v3i2.1247.
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When Islam spread to the Arabian Peninsula, the Arabs were also scattered, communicating with non-Arabs and mixing with each other. As a result, a new generation emerged that could not preserve the authenticity of its language. Therefore, the Arabs became distorted from the authenticity of their language. The emergence of many of these irregularities led to the need to preserve the originality of the Arabic language, and Abu al-Aswad al-Duwali was the first who establish Arabic grammar on the orders of Caliph Ali ibn Abi Talib. After Abu al-Aswad al-Duwali, emerging famous grammars were divided into madrasa of Bashra and Kufa, each madrasa had characteristics and differences. The differences between these two madrasas is enormous and in many cases. The prominent difference is that the madrasa of Bashra is more stringent in Arabic grammar, while the madrasa of Kufa is looser.
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Faizin, Faizin, and Wan Zailan Kamaruddin Wan Ali. "Konsep Imamah dan Baiat Dalam Pemikiran Lembaga Dakwah Islam Indonesia Dilihat Dari Perspektif Siyasah Syari'ah." Al-Risalah 15, no. 01 (December 1, 2018): 1. http://dx.doi.org/10.30631/al-risalah.v15i01.374.
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Persoalan imamah telah menjadi discoursus sepanjang masa berawal perselisihan Ali ibn Abi Thalib dangan Muawiyah ibn Abi Syofyan setelah terjadinya arbitrase yang menguntungkan salah satu pihak yaitu Muawiyah ibn Abi Syafyan. Persoalan ini kemudian menjadi lebih hebat adanya hadits Nabi Muhammad s.a.w. yang seakan-akan secara eksplisit menunjuk Ali sebagai penganti beliau. Dari sinilah aspek keimamahan menjadi bahagian keagamaan bukan hanya Syi’ah tetapi organisasi-oraganisasi yang memiliki faksi yang sama.
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Dr. Nuri Kazem Amnesif Ali, Mona Muhammad Hatem,. "CONCEPTS OF RECEPTIVITY AMONG THE RECITERS OF ABU TAMMAM AND AL-MUTANABI IN THE BOOK OF THE ORDER BY IBN AL-MUSTAFY AL-ARBLI (D.637 AH)." Psychology and Education Journal 58, no. 2 (February 17, 2021): 6189–99. http://dx.doi.org/10.17762/pae.v58i2.3137.
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The book of the system by Ibn al-Mastufi Al-Arbli came to fulfill many of the readers of the poetry of Abu Tammam and Al-Mutanabi. Waiting between the recipient and the text,the text was more aesthetic and more open to a number of readings, and these concepts can be relied upon in reading the poetry of Abi Tammam and Al-Mutanabi. Concepts of receiving according to the reciters of Abu Tammam and Al-Mutanabi in the book of the order by Ibn Al-Mustufi Al-Arbli (d.637 AH). Hans Robert Yaus based the theory of receptivity on several concepts which will be explained accordingly.
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Haidar, Riad. "Abu Ali Al-Hasan Ibn Al-Hasan Ibn Al-Haytham, dit Alhazen." Photoniques, no. 55 (September 2011): 30–32. http://dx.doi.org/10.1051/photon/20115530.
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Zulbadri, Zulbadri. "AL-SHIDQ DALAM KOMUNIKASI PERSPEKTIF AL-QUR`AN." Jurnal Ulunnuha 7, no. 1 (July 30, 2018): 79–94. http://dx.doi.org/10.15548/ju.v7i1.240.
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Morals is a noble deeds of a servant, and a reflection of the confidence and the knowledge that he has, so akhlak that characterizes a person's behavior in personal life, social state and nation. Al-Qur'an as guidance in-spoken, polite and guidance for all activities for those who do right. In this discussion the author discusses the kinds of al-shidq on morals, right in speaking and understanding words correctly, according to what it said was the actual reality. His opponent was kidhb lieAlusiy, syihabuddin mhd ibn Abdullah al-Husainiy, 2000, Ruhu al-Ma’aniy fi tafsir al-Qur’an al-‘Azhim wa sab’u al-Matsaniy, Muassasah ar-Risalah, Al-Biqai, Burhanudddin Abi al-Hasan Ibrahim bin Umar, Nizam ad-Durar fi Tanasub al-Ayah wa as-Suwar, juz.7 Al-Bukhary, Muhammad bin Ismail bin Ibrahim bin al-Mughirah,al-Jami as-Sahih al-Musnad min hadis Rasulullah saw wasunnatih wa ayatih SahihBukhari, juz. 1Al-Husaini, Mohammed Rashid bin Ali Ridha bin Mohammed Shams al-Din bin Muhammad Bahauddin maula Ali bin Khalifa Kulmuny, 1990, Tafsir al-Qur’an al-Hakim (Tafsir al-Manar), Kairo, Al-Haiah al-Mishriyah al-Ammah lil kitabAl-Maraghi, Ahmad bin Mustafa, 1970, Tafsir al-Maraghi, Mesir, Darul Fikri, Al-Qurthubi, Abu Abdullah bin Muhammad bi Ahmad bin Abi Bakr bin Farah al-Anshari al-Khuzraji Syamsuddi, 1994, Al-Jami’ al-Ahkam al-Qur’an ,Tafsir Al-Qurthubi, Kairo; Dar al-Kutb al-Nishriyah, Al-Qusyairiy, Abd al-Karim bin Hawzan bin Abd al-Malik, 1999, Lithaif al-Isyarah, Tafsir al-Qusyairy, Mesir:Al-Haiah al-Misriyah al-Amah lilkitab, Al-Sa’di, Abdurrahman bin Nasir bin Abdullah, 2000, Taisir al-Karim ar-Rahman fi tafsir kalam al-Mannan, Muassasah ar-RisalahShihab, M Quraish, 2005, Tafsir al-Misbah Pesan Kesan dan keserasian al-Quran, Tanggaerang: Lentera Hati, cet IIIAl-Wahidi, Abu al-Hasan bin Ahmad, 1994, Al-Washit fi Tafsir al-Quran, Dar al-Kutut al-Ilmiyah, Beirut.Qutb, Sayyid, 1971, Fi Zilal al-Qur’an, Beirut, Dar el-FikrAl-Zuhaili, Wahba bin al-Mustafa, 1991, Tafsir Al-Munir fi ‘Aqidah wa as-Syari’ah wa al-Manhaj Beirut, Dar Elfikri.
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Tholib, Udjang. "Mengapa Khalifah Al-Mansur Mendirikan Kota Baghdad." Buletin Al-Turas 2, no. 2 (January 23, 2018): 25–39. http://dx.doi.org/10.15408/bat.v2i4.6870.
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Setelah menduduki singgasana kekhalifahan, khalifah Abbasiyah yang pertama Abu al-Abbas al-Saffah meninggalkan Kufah dan tinggal pada suatu tempat yang yang berhadapan dengan istana Ibn HUbayra di mana ia mendirikan di mana ia mendirikan sebuah kota dan menamakannya al-hashimiyah (untuk mengenang nenek moyangnya Hashim n. 'Abd Manaf atau untuk mengenang Abu Hashim yang menyerahkan kepemimpinan kepada Abbasiyah). sebelum mendirikan Hasmiyyah ia sebenranya telah mulai mendirikan kota di sekitar istana Ibn Hubayra, tetapi kemudian pembangunan itu ditinggalkan karena penduduknya tetap memanggil kota tersebut dengan nama pendirinya yang pertama gubernur Umayyah yang terakhir di 'Iraq, Yazid b. Hubayra. Pada tahun 134H/ 752 M al saffah sekali lagi pindah dan mndirikan ibu kotanya dekat al- Anbar, bekas kota Persia Firuz Sabur, tetapi ia meninggal sebelum menyelesaikan pembangunannya.
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Ashari, Basry. "IJTIHÂD PERSPEKTIF MUHAMMAD IBN 'ABD AL-WAHHAB." AL-IHKAM: Jurnal Hukum & Pranata Sosial 2, no. 2 (September 28, 2019): 173–82. http://dx.doi.org/10.19105/al-lhkam.v2i2.2620.
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Perjumpaan antara dunia Muslim dan peradaban sejak abad ke-19 M membawa implikasi berupa ketersisihan hukum Islâm (syarî'ah) dari posisi sentralnya. Ketika dunia Muslim secara politis terlepas dari hegemoni Barat, persoalan yang muncul adalah bagaimana menformulasikan syarî'ah agar kompatibel dengan standar HAM universal. Dalam konteks inilah, An-Na'im menawarkan gagasan evolusi syarî'ah, sebuah upaya untuk merekonsiliasi ketegangan antara syarî'ah dan HAM universal. Dalam proyek ini, An-Na'im mula-mula membedakan secara kategoris antara syarî'ah historis (Madânîyah) dan syarî'ah moderen(Makkîyah). Menurutnya, syarî'ah historis sudah tidak relevan lagi untuk menjawab berbagai persoalan kontemporer. Karenanya, melalui teori naskh, ia harus ditangguhkan pemberlakuannya dan diganti dengan syarî'ah moderen yang dinilai dapat memenuhi kebutuhan kontemporer sesuai dengan standar HAM universal.
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Bachmid, Ahmad. "Al-Nahwu 'Inda al-Bashriyyiin wa al-Kufiyyiin (al-Qarn al-Awwal ila al-Tsalits al-Hijriy)." Buletin Al-Turas 22, no. 2 (July 31, 2016): 377–93. http://dx.doi.org/10.15408/bat.v22i2.4052.
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كانت في نشأة النحو العربي أدوار، الدور الأول الوضع والتكوين، وهذا من دور البصرة، وهي أول مدينة عينت بالنحو واللغة، تبدأ مدرسة البصرة من أبي أسود الدؤالي الذي توفي بها سنة 67هــ إلى عهد الخليل بن أحمد (ت 175 هـ). ولقد ظهر اللحن في صدر الإسلام بسبب اختلاط العرب وامتزاجهم بالأعاجم، مما جعل علماء البصرة يحرصون على رسم أوضاعها خوفا عليها من الفناء والذوبان في اللغة الأعجمية. الطبقة الأولى من البصريين تبدأ من عهد نصر بن عاصم (ت 89 ه) إلى يحى بن يعمر (ت 129 ه)، والطبقة الثانية من البصريين فى الدور الأول تبدأ هذه الطبقة من عهد عبد الله بن إسحاق (ت 117 ه) إلى عهد أبى عمرو بن العلاء (ت 154 ه). الدور الثانى : دور النمو والنشوء والارتقاء، وهذا من دور البصرة والكوفة، وقد سبقت البصرة بنحو مائة عام الكوفة التي جاءت بعدها لتأسس مذهبا خاصا في النحو. تقابل الطبقة الثالثة من البصريين الطبقة الأولى من الكوفيين، ومن أشهر علمائها أبو جعفر الرؤاسي (ت 175 هــ) ومعاذ الهراء (ت 178 هــ)، ومن علماء البصريين في هذا الدور الأخفش الأكبر (ت 172 ه) وسيبويه (ت 180 ه). الدور الثالث دور النضج والكمال، لقد بلغ النحو نضجه وكماله فأصبحت القضايا النحوية علما مستقلا---Abstrak Dalam perkembangan ilmu nahwu, terdapat beberapa fase, fase pertama peletakan dan penyusunan. Ini berpusat di Bashrah, sejak peletakan pertama oleh Abu al-Aswad sampai al-Khalil ibn Ahmad. Pada waktu itu lahn telah tersebar luas sehingga menuntut mereka untuk segera mengkodifikasi nahwu. Terjadinya lahn diseabkan oleh interaksi bangsa arab dengan bangsa-bangsa lain di dunia. Periode pertanma bashrah dimulai pada masa Nasr Ibn Ashim (w.89 M) sampai masa Yahya Ibn Ya'mur (w. 129 H). Periode kedua Bashrah dimulai dari masa Abdullah Ibn Ishaq (w. 117 H) Sampai masa Amr Ibn al-Ala (w. 154 H). Kedua, masa pertumbuhan, yaitu masa perkembangan di mana nahwu bukan hanya berkembang di Bashrah melainkan pula di Kufah. Tokoh Kufah pada fase ini antara lain Abu Ja’far al-Ru’asi (w. 175 H) dan Muazd al-Harra (w. 178 H), sedangkan tokoh Bashrah antara lain al-Akhfasy al-Akbar (w. 172 H) dan Imam Sibawaih (w. 180 H). Ketiga, fase kematangan dan penyempurnaan, dimana ilmu nahwu telah telah dikodifikasi oleh ulama-ulama di kedua kota tersebut.
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Abrahamov, Binyamin. "Ibn al-ʻArabī and Abū Yazīd al-Bistāmī." Al-Qanṭara 32, no. 2 (December 15, 2011): 369–85. http://dx.doi.org/10.3989/alqantara.2011.v32.i2.261.
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Putra, Sakha Meindra, Isep Zaenal Arifin, and Siti Chodijah. "Terapi Penyakit Maksiat Menurut Ibnu Al-Qayyim Al-Jauziyyah." Irsyad : Jurnal Bimbingan, Penyuluhan, Konseling, dan Psikoterapi Islam 7, no. 4 (December 31, 2019): 435–52. http://dx.doi.org/10.15575/irsyad.v7i4.95.
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Penelitian ini bertujuan untuk mengetahui biografi Ibnu Al-Qayyim Al-Jauziyyah, mengetahui mengenai konsep penyakit maksiat menurut Ibnu Al-Qayyim Al-Jauziyyah serta terapi yang diberikan kepada pengidap penyakit maksiat tersebut. Metode yang digunakan dalam penelitian ini merupakan Analisis Isi (Content Analisis) sehingga diharapkan dapat memberikan kesimpulan yang jelas dan benar. Adapun tekhnik pengumpulan data menggunakan cara studi kepustakaan (Library Research). Dan hasil yang ditemukan ialah nama Abu Abdillah Syamsuddin Muhammad ibn Abi Bakr lahir pada 7 Shafar 691 H dan meninggal 13 Rajab 751 H merupakan ulama Tazkiyyatu An-Nafs. Dan buku al-Dã’u wa al-Dawã’u didalamnya membahas tentang penyakit maksiat dan terapi yang diberikan bagi pengidapnya. Konsep penyakit menurut Ibnu Al-Qayyim Al-Jauziyyah mengenai maksiat dibagi menjadi tiga pengertian yang menjelaskan bahwa maksiat merupakan racun, maksiat merupakan perbuatan yang keluar dari norma dan maksiat merupakan kedurhakaan yang membawa pada kedurhakaan yang lainnya. Maka proses terapi yang diberikan ialah dengan Irsyad (konseling), Tabyîn (Penjelasan), Tanbîh wa Tahdîd (Peringatan dan Ancaman), Amr bi Taqwa wa Nahyu a’n Ma’shiyah (Menyeru pada Ketakwaan dan Mencegah kemaksiatan), al-Birru wa at-Tha’atu (Perbuatan baik dan Ketaatan), Mauizhah tentang al-Qur’an, Iman, Kematian, Neraka dan perkara yang menghapus kebaikan atau pahala, Do’a, Dzikir dan Ta’lîl.
This study aims to find out the biography of Ibn Al-Qayyim Al-Jauziyyah, learn about the concept of immorality according to Ibn Al-Qayyim Al-Jauziyyah and the therapy given to people with illness that is. The method used in this research is Content Analysis (Content Analysis) so it is expected to give a clear and true conclusion. The data collection technique uses library research method. And the findings are the names of Abu Abdillah Syamsuddin Muhammad ibn Abi Bakr was born on 7 Shafar 691 H and died 13 Rajab 751 H was the scholar of Tazkiyyatu An-Nafs. And the book al-Dã'u wa al-Dawã'u discusses the illness and therapeutic illness given to the person. Then the concept of illness according to Ibn Al-Qayyim Al-Jauziyyah regarding immorality is divided into three definitions which explain that immorality is a poison, immorality is an act that goes out of the norm and vice is a violation that leads to other acts of disobedience. The therapeutic process is given by Irsyad (counseling), Tabyîn (Explanation), Tanbîh wa Tahdîd (Warnings and Threats), Amr bi Taqwa wa Nahyu a'n Ma'shiyah (Call upon Prayers and Prevent disobedience), al-Birru wa at-Tha'atu (Good Deeds and Obedience), Mauizhah of the Qur'an, Faith, Death, Hell and the things that wipe out good or reward, Dhamma, Dzikir and Ta'lîl.
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S, Saepullah. "Eksistensi Literatur Fiqh(Sisi Pelestarian dan Perkembangannya)." MUAMALATUNA 11, no. 1 (September 22, 2020): 23. http://dx.doi.org/10.37035/mua.v11i1.3321.
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Spesifik dalam literature fiqh yang membahas tentang dinamika pemikiran hukum Islam, banyak buku-buknya yang telah ditulis para imam besar-khususnya imam munjtahid yang 4 (empat) yaitu: Abu Hanifah, Al-Syafi’i, Malik Ibn Anas dan Ibn Hambal. Selanjutnya, diteruskan dan dikembangkan oleh para murid-muridnya. Dengan aneka dilektika metodologi yang disajikan, semua itu menjadi pembelajaran berharga bagi kita. Berikutnya, supaya tidak terjadi pengkultuasan madzhab dan membuka cakrawala khazanah pemikiran dan analisis, para ulama mengahdirkan karya ilmiah yang membahas tentang aneka pendapat madzhab yang mereka rangkum dan tuangkan dalam buku khusus yang dikemudian hari popular dengan sebutan buku Fiqh Perbandinagn (Fiqh al-Muqorrin). Buku Rahmatu al-Ummah, karya Abu Abdillah Muhammad Ibn Abd al-Rahman, atau buku Al-Fiqh 'Ală Madzăhabil Arba'ah, karya Abd al- Rahman Ibn Muhammad ‘Audh al-Jaziri (w.1360 misalnya, keduanya merepresntasikan, bahwa terjadinya ragam pendapat adalah sebagai rahmat untuk memudahkan kita menjatuhkan pilihan. Selanjutnya yang menarik, di kalangan mereka (para ulama fiqh khususnya) ada tradisi syrah. Syarah atau tasyrih (komentar) adalah sebuah usaha untuk menjelaskan karya ulama lain, yang dinilai olehnya (komentator -syărih) adanya kekurang jelasan. Dengan cara demikian, memudahkan bagi kita untuk mengetahui, memahami dan mengakulisasikannya.Kata kunci: literatur fiqh, mazhab, syarh
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Ghozi, Ghozi. "Wahdat al-Wujûd ‘Abd al-Karîm al-Jîlî." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 3, no. 1 (October 7, 2015): 1. http://dx.doi.org/10.15642/teosofi.2013.3.1.1-18.
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<p>This article discusses the Islamic misticism of ‘Abd al-Karîm al-Jîli which is known as<em> wahdat al-wujûd</em>. Al-Jîli is one of Ibn ‘Arabî’s thought interpreter and commentator. In this case, al-Jîli provided Ibn ‘Arabî doctrin of theosophy more shopisticated. His effort is to present Ibn ‘Arabî’s doctrin more acceptable upon the frame of sharî‘ah. In fact, he effort to present different angle of conception of <em>wahdat al-wujûd</em>. According to him <em>wahdat al-wujûd</em> must be seen in visioner and spiritual perspective. It is not be seen in philosophycal frame of thought as most of modern western perspective. It. In addition, <em>wahdat al-wujûd</em> doctrin is built on the holy experience which is based on sharî‘ah.</p>
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Safi, Louay. "Leadership and Subordination." American Journal of Islam and Society 12, no. 2 (July 1, 1995): 204–23. http://dx.doi.org/10.35632/ajis.v12i2.2387.
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Abu Ja'far al Man~ur, the founder of the 'Abbasid state, once posed aquestion to some of his confidants:Who is the hawk of Quraysh? They replied: The Commander ofthe Faithful (Amir al Mu'minin) who established the reign, quietedupheavals, and extinguished ordeals. He said: You havenot answered my question. They said: Is it Mu'awiyah? He said:No. They said: Is it 'Abd al Malik ibn Marwan? He said: No.They said: Who else, Commander of the Faithful? He said:'Abd al Ra}:iman ibn Mu'awiyah, who escaped by his cunningthe spearheads of the lances and the blades of the swords, travellingthe desert, and sailing the seas, until he entered an alienterritory. [There] he organized cities, mobilized armies, andreestablished his reign after it was completely lost, by goodmanagement and strong resolve. Mu'awiyah rose to his staturethrough the support of 'Umar and 'Uthman, whose backingallowed him to overcome difficulties; 'Abd al Malik, because ofprevious appointment; and the Commander of the Faithfulthrough the struggle of his kin and the solidarity of his partisans.But' Abd al Rab man did it alone, with the support of noneother than his own judgement, depending on no one but his ownresolve. (Ibn al Athir, 5: 182)Identifying leadership and determining its qualities and contributionsto collective life is an ancient concern of people. Abu Ja'far al Mansur, aneminent Muslim leader in his own right, raised the question in a peculiar ...
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Aburrohman, Asep. "METODOLOGI AL-THABARI DALAM TAFSIR JAMI’UL AL-BAYAN FI TA’WILI AL-QUR’AN." Kordinat: Jurnal Komunikasi antar Perguruan Tinggi Agama Islam 17, no. 1 (November 19, 2018): 65–88. http://dx.doi.org/10.15408/kordinat.v17i1.8096.
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Metodologi Al-Thabari Dalam Tafsir Jami’ul Al-Bayan Fi Ta’wili Al-Qur’an. Imam Al-Thabari adalah ulama yang mempunyai keahlian dalam berbagai bidang disiplin ilmu. Jika dikategorikan ke dalam berbagai disiplin keilmuan, maka akan kita temukan beberapa keahlian yang bisa kita lihat dari hasil karyanya. Nama lengkap beliau adalah Abu Ja‟far Muḥammad Ibn Jarīr Ibn Yazīd Ibn Katsir Ibn Gālib al-Ṭabarī dilahirkan di Tabaristan 224 H dan Wafat 310 H. Karya monumental sangat terkenal yang sampai sekarang menjadi rujukan para ilmuan adalah Tafsir Jamiul Bayan fi Ta’wili al-Qur’an dan Tarik al Umam wa al-Muluk yang dikenal dengan Tarikh al-Thabari. Imam Al-Thabari dalam menafsirkan Kitab Tafsir Jamiul Bayan fi Ta’wili al-Qur’an menggunakan metode tahlili, yaitu penjelasan tafsir al-Qur’’an dengan rincian surat dan ayat yang terdapat dalam mushaf Usmani dengan mengambil hadis Nabi SAW, hadist atau pendapat Sahabat, Tabi’in atau dengan kata lain metode Isnad yang bercorak bil al-Ma’tsur
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Mofateh, Mohammad Hadi, and Seid Mahdi Sadati. "Transmitters of Hadith of Abu al-Qasim al-Khoei in General Reliability." Journal of Politics and Law 9, no. 10 (November 30, 2016): 95. http://dx.doi.org/10.5539/jpl.v9n10p95.
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Ayatollah Khoei expressed various views by other scholars besides expressing his views on general reliabilities. Concerning People of Consensus, he believes that transmission of hadith does not mean all the hadiths narrated by each of people of consensus by Imams, but the mursal hadith or the hadith narrated by the poor narrator is acceptable, expressing the majesty and position of hadith. Concerning An Al-Saghat, he believes that Ja'far ibn Bashir has narrated from the poor narrators such as Saleh bin al-Hakam and Abdullah bin Mohammed Jaefi, however how it can say that he has been being narrated from reliability. Ahmad ibn Muhammad ibn Abi Nasr as narrated by Shaykh Tusi is among three jurists who have been being narrated from reliability. Abu al-Qasim al-Khoei has mentioned name of 115 Sheikhs among which 53 members are reliable and others are unknown, nonsense or poor. He said that there is no accompaniment between accompany and reliability, as we do not know the prophet’s accompanions just due to their accompaniment with him. Seeking for mercy and forgiveness are the assignments recommended in religion, mentioned that it can seek forgiveness for the unfaithful believers. Therefore, if the people like Sheikh Mofid or Sheikh Sadough seek forgiveness for a person, this does not mean their reliability.
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Bunzel, Cole. "Ibn ‘Abd al-Wahhab." Journal of Arabian Studies 6, no. 1 (January 2, 2016): 115–17. http://dx.doi.org/10.1080/21534764.2016.1195124.
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Sofiah, Sofiah. "KUALITAS SANAD HADIST DALAM KITAB MIFTÂHUL JANNAH KARYA K.H.R AS’AD SYAMSUL ARIFIN SUKOREJO-SITUBONDO." JURNAL ISLAM NUSANTARA 2, no. 2 (December 30, 2018): 189. http://dx.doi.org/10.33852/jurnalin.v2i2.99.
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This study examines the quality of the hadith in the Miftahul Jannah by KHR. As'ad Syamsul Arifin. This book explains the rules of fiqh briefly. The majority of the fiqh chapters are not accompanied by hadith explanations, there are only four chapters accompanied by hadith, but their status is not included, so further studies are needed before believing and practicing the hadith. The focus of the study in this study is how the quality of the hadith sanad used by KHR As’ad Syamsul Arifin in the Miftahul Jannah book. The purpose of this study describes the quality of the hadith sanad used by Kyai As'ad Syamsul Arifin in the Miftahul Jannah book. The results of the study in the first hadith found that the sanad is weak (dhaif). The location of his weakness in the person of Abd Karim through the hadith narrated by al-Thabarani. But the hypocrisy of this hadith can be elevated to hasan lighairihi because there is a path of hadith narrated by Ibn Ady based on Abu Bakr al-Siddiq, and the path narrated by Ibn Abu Na'im from Ja'far b. Ishaq, who is both dhaif. Personally the narrator of the second hadith has a weak Sanad, in Abi al-Nadlr al-Abar who is not found his biography (majhul), but this hadith can be elevated to be hasan lighairihi because there are similar hadith narrated by al-Nasâ'i from the path Talhah and by Ibn Majah whose hadith is of value.
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Khamidov, Obidjon Khafizovich, and Komiljon Rakhmatovich Rakhimov. "THE SCIEN THE SCIENTIST, WHO H , WHO HAS MADE BUKH ADE BUKHARA THE “DOME OF ARA THE “DOME OF ISLAM”." Scientific Reports of Bukhara State University 3, no. 2 (February 28, 2019): 158–76. http://dx.doi.org/10.52297/2181-1466/2019/3/2/13.
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This article describes the famous scientist from Bukhara, Abu Hafs Kabir-Khazrati Imam Bukhari, who has made Bukhara the "dome of Islam". The whole Islamic world is known by the name of Abu Hafs Kabir Bukhari great fikhshunos and philosopher, theologian, the great muhaddis, , the Sultan of the scribes and the captain, Imam Bukhari's contemporaries and mentor Abu Hafs Ahmad ibn Hafs ibn Zibarqan ibn Abdullah ibn Bahr al-Kabir Al-Ijliy al-Bukhari Al-Faqih Al-Hanafi
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SUGIYANTO, SUGIYANTO. "KITAB AL-MANAM." ALQALAM 28, no. 2 (January 31, 2019): 319. http://dx.doi.org/10.32678/alqalam.v28i2.894.
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This paper tries to study an edition of Ibn Abi Dunya's work, entitled Kitab al-Manam, edited by Leah Kinberg. This paper also aims to deal with the nature of Islamic classical texts and tries to examine the existing edited form of the text that can be scientifically accepted in recently scholarly circumstances.
Kitab al-Manam is one of which has attracted many scholars due to its popular contents about dream. It is a collection of 350 narratives. Most of these narratives tell readers about information transmitted through dream. The nature of dream is very dominant in the whole of its content, nearly 327 narratives. Kinberg explains in the beginning of her edition that those dreams are mostly short and follow a set of basic patterns, which is common patterns in relating dreams: 'motifs and formulae·. Viewed from its main nature, Kitab al-Manam, as a whole, is a compilation of traditions drawn from early sources prior to Ibn Abi Dunya’. Somehow, this was an important work since that we hardly can find explanations about dreams prior to Ibn Abi Du'nya’. That's why, the populariry of Ibn Abi Du'nya’ was later acknowledged by many scholars especially those concerned with the nature of dreams in Islamic eschatology.
Key Words: Kitab al-Manam, Ibn Abi Du'nya', dreams, critical edition
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Zulkarnain, Muhammad. "TUJUAN PENDIDIKAN PERSPEKTIF HADIS NABI SAW." Jurnal Al-Qalam: Jurnal Kajian Islam & Pendidikan 6, no. 2 (April 14, 2020): 78–91. http://dx.doi.org/10.47435/al-qalam.v6i2.169.
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Education in the view of society is cultural inheritance from generation to generation, and the view of the individual is self-development potential and capabilities. Then, what about the purpose of education in the view of Prophetic traditions? to answer these questions, this paper attempted to study it using tahliliy method that begins with exploring the process takhrij al-hadith, hadith validity, analysis and understanding the text of hadith. The conclusion of hadith about the purpose of education has been narrated by al-Bukhariy, Muslim, Abu Dawud , al-Tirmidziy and Ibn Majah with a valid sanad. The Hadith is instructive that the filofosofis, education aims for people to get to know him so that it can perform tasks on earth Caliphate properly. Therefore, with the knowledge one can easily work righteousness that can easily also deliver them to heaven Allah
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Yavuz, Mustafa. "Lichens in al-Biruni’s Kitab al-Saydanah fi al-Tibb." Early Science and Medicine 25, no. 2 (July 30, 2020): 152–72. http://dx.doi.org/10.1163/15733823-00252p03.
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Abstract Lichens are understood to be symbiotic organisms consisting of mycobiont and photobiont partners. This mutual partnership results in the production of unique secondary metabolites, which are used in contemporary pharmacy and medicine. The purpose of this study is to explore the uses of lichens in a particular period of medieval pharmacology: it retraced the relevant Arabic terms for, and descriptions of, lichens in the Kitab al-Saydanah fi al-Tibb, the “Book of Pharmacy in Medicine” written by Abu Rayhan Muhammad ibn Ahmad al-Biruni (973-1048). It will be shown that al-Biruni used اشنة (ushnah) for naming epiphytic lichens and حزاز الصخر (hazaz al-sakhr) for saxicolous ones. The information about lichens transmitted in his text is in accordance with that of his contemporary Ibn Sina, the famous physician and philosopher. In that period, the study, transmission and updating of the legacy of Antiquity promoted and influenced the use of lichens in Arabic and Islamic pharmacology and medicine.
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Jan van Gelder, G. "Review: Al-Maqamat al-Luzumiyya by Abu l-Tahir Muhammad ibn Yusuf al-Tamimi al-Saraqusti ibn al-Astarkuwi (d. 539/1143) * James T. Monroe: Al-Maqamat al-Luzumiyya by Abu l-Tahir Muhammad ibn Yusuf al-Tamimi al-Saraqusti ibn al-Astarkuwi (d. 539/1143)." Journal of Islamic Studies 15, no. 3 (September 1, 2004): 352–54. http://dx.doi.org/10.1093/jis/15.3.352.
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Abu Sulayman, AbdulHamid. "Culture, Science, and Technology." American Journal of Islam and Society 19, no. 3 (July 1, 2002): 79–89. http://dx.doi.org/10.35632/ajis.v19i3.1922.
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The Case The Ummah was built on the foundation of tawhid, istikhla! the pursuit of knowledge, and personal and communal responsibility. Although it was once a leading creator of and contributor to human civilization, over the last few centuries it has become weak and backward to the point of crisis. The awareness of the Ummah's regression is almost 1,000 years old, dating back far beyond the challenges of European colonization and westernization. We can trace this back to Abu Hamid al-Ghazali's lhya' · Ulum al-Din (Revival of the Knowledge and Sciences of Religion) and Tahafat alFalasifah (The Incoherence of the Philosophers). Since then, the Ummah has produced dozens of revivalist personalities and movements, such as Ibn Hazm, fbn Taymiyyah, fbn 'Abd al-Salam, fbn 'Abd al-Wahhab, the Muwahiddun, the Murabitun, the Mahdis of Sudan, the Sanusis of Libya, the Ottoman sultan Salim lll, Khayr al-Din al-Tunisi, Muhammad 'Ali, Jamal al-Din al-Afgani, Rashid Rida, Muhammad 'Abdu ofEgypt, Shah Waliullah and Muhammad Iqbal of India, Amir 'Abd al-Qadir and Ben Bad is of Algeria, and many others. All of these individual efforts and movements helped minimize and slow down the Ummah's deterioration, and without them the Ummah's condition and chances of survival could have been much worse. Despite ...
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Effendi, Zulham. "KARAKTER PENDIDIK DALAM KITAB HADIS SAHIH AL-BUKHARI." WARAQAT : Jurnal Ilmu-Ilmu Keislaman 1, no. 1 (September 19, 2020): 18. http://dx.doi.org/10.51590/waraqat.v1i1.27.
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Tesis ini bertujuan untuk meneliti karakter pendidik dalam kitab hadis Sahih al-Bukhari. Penelitian ini perlu diadakan mengingat adanya sebagian pendidik pada hari ini, tidak dapat dijadikan sebagai tauladan yang baik oleh peserta didiknya, karena jauhnya mereka dari nilai dan akhlak islami yang terdapat dalam Alquran dan Hadis yang seharusnya dimiliki oleh pendidik. Hasil akhir dari penelitian ini adalah bahwa di dalam kitab hadis Sahih al-Bukhari terdapat karakter pendidik, yaitu: 1. Ikhlas karena Allah sebagaimana dalam hadis yang diriwayatkan oleh „Umar ibn al-Khattab, 2. Takwa sebagaimana dalam hadis yang diriwayatkan oleh an-Nu„man ibn Basyir, 3. Berilmu sebagaimana dalam hadis yang diriwayatkan oleh „Abdullah ibn „Amr ibn al-„As, 4. Konsekuen, perkataan sesuai dengan perbuatan sebagaimana dalam hadis yang diriwayatkan oleh Usamah ibn Zaid ibn al-Hariśah, 5. Lemah lembut dan kasih sayang sebagaimana dalam hadis yang diriwayatkan oleh Anas ibn Malik, 6. Memperhatikan keadaan peserta didik sebagaimana dalam hadis yang diriwayatkan oleh Abu Wail dari „Abdullah ibn Mas„ud, 7. Jujur dalam perkataan dan perbuatan sebagaimana dalam hadis yang diriwayatkan oleh Abu Hurairah, 8. Sabar sebagaimana dalam hadis yang diriwayatkan oleh Anas ibn Malik, 9.Tawadu‘ sebagaimana dalam hadis yang diriwayatkan oleh Anas ibn Malik, 10. Adil sebagaimana dalam hadis yang diriwayatkan oleh an-Nu„man ibn Basyir, 11. Bertanggung jawab sebagaimana dalam hadis yang diriwayatkan oleh „Abdullah ibn „Umar.
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Hanafi, Muhammad. "Konsep Pendidikan Islam Ibn Thufail." AS-SABIQUN 1, no. 2 (October 31, 2019): 41–52. http://dx.doi.org/10.36088/assabiqun.v1i2.353.
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In this postmodern era, an era of technological sophistication is the culmination, Islamic education always has its own appeal to continue to be studied more deeply and comprehensively. It is interesting to know, that Islamic education in particular is the brainchild of Islamic scientists, both Western and Eastern. One of them is Ibn Thufail, an Andalusian (Spanish) thinker and philosopher of Islam. His full name is Abu Bakr Muhammad Ibn ‘Abd al-Malik Ibn Muhammad Ibn Muhammad Ibn Thufail al-Qaisyi al-Andalusi. The concept of Ibn Thufail's education is related to the problem of sources and methods of acquiring knowledge. Related to Ibn Thufail's source of knowledge divides into two, namely human sources (physics) and divine sources (metaphysics). Whereas the method of acquiring knowledge that was conceived was a method based on ratio, senses and intuition or soul.
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Bakar Redin, Muhammad Zaid, Mustafa Khlaif Mohammad Abu Zaid, A. Irwan Santeri Doll Kawaid al-Nadawi, and Shumsudin Yabi. "Peribadi Muawiyah ibn Abu Sufyan RA dalam Karya Melayu: Kajian Kritis Terhadap Tulisan al-Idrus." Maʿālim al-Qurʾān wa al-Sunnah 12, no. 13 (June 1, 2017): 57–69. http://dx.doi.org/10.33102/jmqs.v12i13.6.
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Muawiyah ibn Abu Sufyan RA, one of the companions of the Prophet, was among the personality whom frequently hit by controversy. Some criticism towards him based on adverse stories have been published in many literatures, especially works on Islamic history. This is equally true for non-Arab writers when writing about Islamic history in their native language. Among the works was the book 'Muawiyah ibn Abi Sufyan' written by Abdullah b. Hamid al-Idrus. This book is among the earliest works in the Malay language that specifically address Muawiyah personality. However, this book not only presents the biography of Muawiyah ibn Abi Sufyan, but it also brings along adverse stories and defamation account of him. This article aims to examine the information and facts on Muawiyah in this book by employing historical critical methodology, especially in critiquing the doubtful facts about him. The findings show that the information presented in this book invites suspicious and awful image towards Muawiyah ibn Abi Sufyan RA. Moreover, this book does not apply the proper methodology in interpreting historical accounts. Most of the stories and narratives presented are mostly antagonistic and hateful.
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Zemmali, Ameur. "Algunas ideas humanitarias del imam Al-Awzai." Revista Internacional de la Cruz Roja 15, no. 98 (April 1990): 126–35. http://dx.doi.org/10.1017/s0250569x00013388.
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Son muchas las obras árabes antiguas en las que se menciona al imam de los pueblos de Siria, Abd Al-Rahmán Al-Awzai, como al-fihrist de Ibn An-Nadim y al-Jorh wa at-taâdil de Ibn Abi Hatem Ar-Razi. Entre las obras más recientes, cabe señalar la del doctor Sobhi Mahmassani, dedicada a Al-Awzai (Beirut, 1978). En este breve articulo resumimos la vida de Al-Awzai y algunas de sus ideas en cuanto a la relación entre gobernantes y gobernados, y reservaremos un lugar especial a la aportación con que enriqueció la disciplina de los siyar, es decir, el derecho de la guerra.
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Giladi, Avner. "GERRIT BOS, TRANS., Ibn al-Jazzar on Sexual Diseases and Their Treatment, Sir Henry Wellcome Asian Series (London and New York: Kegan Paul International, 1997). Pp. 417. $130.25 cloth." International Journal of Middle East Studies 33, no. 4 (November 2001): 611–13. http://dx.doi.org/10.1017/s002074380121407x.
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With the series of critical editions and studies of Arabic medical texts from the Middle Ages he has published in recent years, Gerrit Bos has made a significant contribution to the history of medicine in the Islamic world. He has dedicated special attention to the work of Abu Jaעfar Ahmad ibn Abi Khalid ibn al-Jazzar of Qayrawan, a 10th-century physician and prolific author of medical texts. Ibn al-Jazzar was famous and influential not only within his own Arabic– Islamic cultural domain but also—thanks to widely circulated translations of his works into Greek, Latin, and Hebrew—among Christian and Jewish physicians in the East as well as the West. (For Bos's publications on Ibn al-Jazzar's writings see p. 406).
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Rofiq, Ahmad Choirul. "AWAL RADIKALISME ISLAM: PENYEBAB KEMUNCULAN KHAWA." Al-Tahrir: Jurnal Pemikiran Islam 14, no. 1 (May 1, 2014): 225. http://dx.doi.org/10.21154/al-tahrir.v14i1.69.
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<p>In Islamic history, the emergence of <em>khawarij</em> is considered to be the first seed of Islamic radicalism. Studies on this radical group cannot be separated from the period of early Islam when it emerged. As a political movement and school of theology, this group was shaped by the social and political constellations in its time. This article traces the historical root of this early radical group in Islam. Historians argue that the birth of <em>khawarij</em> was caused by political cleavage and tension upon Caliph Ali ibn Talib and Muawiya ibn Sufyan friction. However, the embryo of <em>khawarij</em> was in fact discovered during the time of the Prophet represented by Dhu al-Khuwaysirah in the course of the post Hunayn War. Various factors spurred the rise of <em>khawarij</em>, ranging from geographical factor, fanaticism, Shiffin War to provocation from Abd Allah ibn Saba’. <em>Khawarij</em> developed as one major stream in Muslim theology and broke into several extreme and radical splinter groups. The development of <em>khawarij</em> covers three phases: religious thought, political movement and political power.</p><p>Keywords: <em>khawarij</em>, developmental phase, opposition</p>
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Ismail, Ismail. "Sistematika Mushaf Al-Qur’an." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 8, no. 1 (May 15, 2019): 85. http://dx.doi.org/10.32616/tdb.v8.1.152.85-94.
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The role of friends is very important in the writing of the Qur'an, especially the Khulafaur Rosyidin, from the Caliph Abu Bakr who collected the writing of the Qur'an on the proposal of Umar's friend, and during the Kholifah Uthman ibn Affan united the Mushaf into a single reference ie Ottoman manuscripts then multiplied and shipped to all corners of the world. The systematic laying of verses and letters is not in accordance with the cause of the decline of the verse. And we all know if the Qur'an is collected as a Mushaf, while the above factors are still lingering, then the Manuscripts that have been collected are clearly going to change and deviate. The role of friends is very important in the writing of the Qur'an, especially the Khulafaur Rosyidin, from the Caliph Abu Bakr who collected the writing of the Qur'an on the proposal of Umar's friend, and during the Kholifah Uthman ibn Affan united the Mushaf into a single reference ie Ottoman manuscripts then multiplied and shipped to all corners of the world
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Zaker Mohammad, Reza, and Farangis Darvishi. "Изучение концепта Рийада в исламском мистицизме, основанное на мистических текстах." Islamology 6, no. 1 (May 18, 2013): 75. http://dx.doi.org/10.24848/islmlg.06.1.04.
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This article is devoted to the concept of riyada (abstention from sleep and, food and carnal desires for restraint of carnal soul (nafs)). Riyada is connected with psychosomatic practice. This concept is the first step for gaining of cognition of God (ma‘rifa). Thus riyada attracted the attention of followers of practical and theoretical Sufism. This article examines this concept on the basis of renowned texts of Arabic and Iranian mystics: Abu Talib al-Makki, ‘Abd Allah al-Ansari, Ibn ‘Arabi, Sana’i, ‘Abd al-Ramhan Jami, Muhsin Fayz Kashani.
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Zemmali, Ameur. "Imam Al-Awzai and his humanitarian ideas (707-774)." International Review of the Red Cross 30, no. 275 (April 1990): 115–23. http://dx.doi.org/10.1017/s0020860400075355.
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Mention of Abd-ar-Rahman Al-Awzai (707-774), the Imam of the people of Syria, is found in many ancient Arabic texts such as Ibn an-Nadim's al-Fihrist and Ibn Abi Hatem ar-Razi's al-Jorh wa at Taâdil. More recent texts include the work on Al-Awzai by Dr. Sobhi Mahmassani on Al-Awzai (Beirut, 1978). This article gives a brief account of Al-Awzai's life and several of his ideas on the relationship between those who govern and those who are governed, and especially his contribution to the branch of learning of the siyar or the law of war.
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Nasyrov, I. R. "IBN ‘ATA’ ALLAH AL-ISKANDARI AND HIS SUFI APHORISMS (KITAB AL-HIKAM)." Islam in the modern world 14, no. 3 (October 2, 2018): 73–92. http://dx.doi.org/10.22311/2074-1529-2018-14-3-73-92.
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The present article is devoted to the study of famous Egyptian Islamic mystic (Sufi ) Ibn ‘Aṭā’ Allāh al-Iskandarī’s views in the context of Ibn ‘Arabi’s teaching of “wahdat al-wujud” (the Unity of Being). Ibn ‘Ata’ Allah al-Iskandari (d. 709/1309) was third great shaykh of the Sufi order of the Shadhiliyya, founded by Abu al-Hasan al-Shadhili (d. 656/1258). Ibn ‘Ata’ Allah wrote works on Sufi sm that had become a part of classical Sufi legacy. His ‘Kitab al-Hikam’ (The Book of Wisdoms), a small collection of Sufi aphorisms, is considered to be genuine masterpiece. He played also the important role in the establishment of institutional framework of the Sufi order of the Shadhiliyya in Egypt. So, the spiritual legacy of him is embodied both in his disciples and in his books.The aim of this article is to explore the infl uence of the Ibn ‘Arabi’s ideas on Shadhiliyya tradition, especially on Ibn ‘Ata’ Allah al-Iskandari’s thought. The famous medieval Islamic thinker Ibn ‘Arabi (1165–1240) was one of the most infl uential Islamic thinkers. His intellectual talents and his deep infl uence on Muslim thought are indisputable. There is no doubt that Ibn ‘Ata’ Allah was familiar with Ibn ‘Arabi’s doctrines. The author considers that some ideas and theories that had become a part of Ibn ‘Arabi’s philosophy afterwards entered into early Shadhili tradition before Ibn ‘Ata’ Allah and were gradually transformed in accordance with sober form of Sufi sm. According to the author’s viewpoint, several factors forced the Shadhili shaykhs to reject metaphysical doctrines of Ibn ‘Arabi and preferred doctrines of sober form of Sufi sm, like teaching of the prominent Muslim theologian, philosopher and mystic al-Gazali (1058–1111).
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Nafi, Basheer. "A Teacher of Ibn 'Abd al-Wahhāb: Muhammad Hayāt al-Sindī and the Revival of Ashāb al-Hadīth's Methodology." Islamic Law and Society 13, no. 2 (2006): 208–41. http://dx.doi.org/10.1163/156851906776917552.
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Muhaammad Hayāt al-Sindī, the most eminent hadīth scholar in the Hijazi city of Madina in the first half of the eighteenth century, was one of the teachers of the controversial Najdī reformist Muhammad b. 'Abd al-Wah-hāb. Scholars of early modern Islamic thought disagree about al-Sindī's influence on Ibn 'Abd al-Wahhāb. In this article I present a brief study of the life and works of Hayāt al-Sindī, focusing on his approach to hadīth as a primary source of fiqh , his call for ijtihād , and his opposition to the legacy of the madhhab s and to the divisions caused by partisan adherence to the madhhab . Although he was influenced by the Hanbalī Ibn Taymiyya, Hayāt al-Sindī's outlook and methodology are closer to those of the classical ahl al-Hadīth . Like Hayāt al-Sindī, Ibn 'Abd al-Wahhāb was critical of the established madhhabī system, disregarded the instruments of usūl al-fiqh , and appears to have been irreverent to the legacy of fiqh .
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Husti, Ilyas. "MENGGALI AKAR KEILMUWAN HADIS YANG TRANSFORMATIF LIBERATIF." Al-Fikra : Jurnal Ilmiah Keislaman 2, no. 1 (July 26, 2017): 18. http://dx.doi.org/10.24014/af.v2i1.3704.
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Hadis sebagai perkataan, perbuatan, pernyataan (taqrir) dan hal ihwal Nabi Muhammad SAW, yang kini terhimpun dalam berbagai kitab hadis, merupakan sumber ajaran Islam yang kedua setelah al-Qur’an. Pada masa Nabi SAW, periwayatan hadis lebih banyak berlangsung secara lisan ketimbang tulisan. Hal itu memang logis karena apa yang disebut sebagai hadis Nabi tidak selalu terjadi di hadapan sahabat Nabi yang pandai menulis, di samping itu jumlah sahabat yang pandai menulis relatif tidak banyak. Ide penulisan hadis Nabi secara tertulis untuk pertama kalinya dikemukakan Khalifah Umar ibn al-Khattab ( w.23 H/644 M). Ide itu tidak dilaksanakan Umar karena khawatir, umat Islam terganggu perhatian mereka dalam mempelajari al-Qur’an. Kebijaksanaan Umar ini dapat dimengerti, karena pada masanya daerah kekuasaan Islam semakin meluas dan hal itu membawa akibat jumlah orang yang baru memeluk Islam makin bertambah banyak. Kepala negara yang secara resmi memerintahkan penghimpunan hadis Nabi ialah Khalifah Umar ibn Abd al-Aziz ( w. 101 H/720 M). Perintah ini antara lain ditujukan kepada Abu Bakr ibn Muhammad ibn ‘Ammar ibn Hazm (w. 117 H/ 735 M), gubernur Madinah, dan Muhammad ibn Muslim ibn Syihab al-Zuhri ( w. 124 H/ 742 M), seorang ulama di Hijaz dan Syam.
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BAHNYNY, Slimane. "THE PHASES OF ARABIC GRAMMAR BEFORE THE ÉMERGENCE OF GRAMMAR SCHOOLS." RIMAK International Journal of Humanities and Social Sciences 03, no. 07 (September 1, 2021): 341–50. http://dx.doi.org/10.47832/2717-8293.7-3.31.
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Arabic grammar went a long way before it became a stand-alone science at the hands of Abu Al-Aswad Al-Du’ali. its first seeds began after the revelation of the Noble Quran and the spread of Islam, when the need for translating its verses became urgent, so that it would be understood by all the Desert Arabs, who were not at the same level of eloquence and understanding, and understood the Noble Qur’an correctly. And this is what the Prophet, peace be upon him, did when he explained many verses by clarifying the conjugation of words, or their uses, and thus he had sow the first seeds of grammatical reference, and he was followed in that by his great companions, may God bless them, such as Omar Ibn Al-Khattab, Ibn Masoud, Ali Ibn Abi Talib and Ibn Abbas, may God be pleased with him. All of them, and some of the followers such as Mujahid bin Jabr, Hassan Al-Basri and others, where many grammatical terms appeared. It should be noted that these grammatical analyses were for interpreting the Book of God Almighty, and were not to build a knowledge based on its own. Until Ali, may God be pleased with him, and Abu Al-Aswad Al-Du’ali came, and with them the journey of the science of Arabic grammar, which was matured at the hands of Al-Khalil and his student Sibawayh, began.
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Mohamed, Ahmad Kamel, and Zulkifli Mohd Yusoff. "Penggunaan Syair dalam Penghujahan Pentafsiran al-Quran: Kajian Terhadap Kitab al-Lubab fi Ulum al-Kitab Karangan Ibnu Adel al-Hambali." Maʿālim al-Qurʾān wa al-Sunnah 13, no. 14 (December 1, 2017): 44–61. http://dx.doi.org/10.33102/jmqs.v13i14.97.
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Poetry gained a very important position and was highly regarded by the Arabs in particular, especially linguists, writers and critics in particular. This study will discuss about the importance of poetry and its role in interpretation of Al Quran. Poetry has become one of the tools used as arguments and evidences by most interpreters when interpreting the Quran. The use of poetry as support in understanding the Quranic verses have begun since the time of the Companions RA. They refer to poetry in order to understand some letters and languages of al- Quran that was unclear to them. Interpreters such as Ibn Jarir al-Tabari, Abu Hayyan, Ibn Adel al-Hambali, al-Qurtubi and many others used poetry as arguments and evidences in explaining the meaning of the verse or supporting their opinions in terms of language, jurisprudence and belief. This study will display the methods used by the interpreters in presenting the arguments of the poems through the example from Ibn Adel al-Hambali's book "al-Lubab Fi Ulum al-Kitab". Therefore, it is hoped that this study will provide a clearer understanding of the use of poetry as a tool that plays a very important role in supporting the understanding of the Quran and even the Sunnah.
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Aḥmad bin Muḥammad bin ‘Abdul Hādī and Muhammad Yusram. "الإمام مجد الدين أبو البركات عبد السلام ابن تيمية الحراني وكتابه منتقى الأخبار." البصيرة: مجلة الدراسات الإسلامية 1, no. 1 (October 9, 2020): 160–79. http://dx.doi.org/10.36701/bashirah.v1i1.235.
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This study aims to introduce one of the leading scholars in fiqh and hadith, Majdu al-Din Abu al-Barakat Abdu al-Salam Ibn Taymiyyah al-Harrani al-Hanbali and introduce his book al-Muntaqa. Among the objectives of this research are to remind the ummah and the students about the greatness of his position which may not be known by many people as well as to read the biographies of the role model of the ummah by imitating and following in the footsteps of his life journey. It also explains one of the most important literature in the hadith al-ahkam, namely muntaqa al-akhbar. In this study, the researchers employed a descriptive approach. Among the most important results of this research are that Imam Majdu al-Din Ibn Taymiyyah was born in Harran in 590 AH and died there in 653 AH. Majdu al-Din Abu al-Barakat is an expert in many disciplines including fiqh, hadith, al-nahw, al-qira'at, and ushul al-fiqh. He studied with many scholars and had traveled to Baghdad several times to recite knowledge in front of the scholars. Abu Al-Barakat wrote many books among which his phenomenal books are al-Muntaqa min al-Ahkam. His reason for writing the book was a request of a judge, Bahauddin bin Shaddad, to Imam Majd al-din to write it in Aleppo. The scholars differed in determining the name of this book and the strongest opinion is al-muntaqa fi al-akhbar fi al-ahkam. This book has many prominences yet does not free from some criticism even though it is in a small number. Abu Al-Barakat has quoted many references in his book. The scholars have an interest in this book by explaining its contents in the form of writing and lectures.
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Ma’mun, Titin Nurhayati, Ginanjar Syaban, and Hazmirullah Hazmirullah. "MUSA IBN MAIMUN AL-QURTHUBI AL-YAHUDI (1130-1204 M): INTELEKTUAL SASTRA YAHUDI-ARAB." Arabi : Journal of Arabic Studies 3, no. 1 (June 30, 2018): 11. http://dx.doi.org/10.24865/ajas.v3i1.66.
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This article discusses a fully-named scientist Abu 'Imran Musa ibn Maimun ibn Abdullah al-Yahudi al-Isra>i>li> al-Qurthubi al-Andalusi> (known as Mûsâ ibn Maimûn or Moses Maimonides). During his lifetime, he runs various professions, such as rabbis, scientists, and doctors, as indeed have randomness in those fields. However, in this article, the author only focused on the discussion of his figure as a scientist and the works he created. The results of the study showed that Ibn Maimûn’s works contain a thick Arab-Islamic influence. One proof is the use of Arabic language, not Hebrew, in most of his work. That’s what makes him categorized as Muslim clerics. His works were incorporated into the Arab-Jewish literary treasures. The results also showed the occurrence of a Jewish-Islamic peace dialogue, high tolerance, and influencing conditions in the field of scholarship. That is what makes it possible to inherit intellectual extraordinarily rich works.
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Arifin, Zaenal. "Kritik Sanad Hadis (Studi Sunan Ibnu Majah, Kitab Az-Zuhud)." Hikmah: Journal of Islamic Studies 14, no. 2 (November 15, 2018): 53. http://dx.doi.org/10.47466/hikmah.v14i2.118.
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There are three elements of the validity of the method in determining the authenticity of a Hadith: it’s connection by isnad, credibility of the narrator, syużūż and ‘illah. The focus of the study in this article is to examine the isnad hadith narrated by Ibn Majah through companions ‘Abd ar-Rahman (Abu Hurayrah) found in Sunan Ibn Majah, Kitab al-Zuhud, hadith number 4102. it’s done by takhreej of hadith and i’tibar, it recorded by researchers the quality of the narrators and its connectioned, and the possibility of checking by syużūż and ‘illah.
Finally seen that entire hadith is created by śiqat and its isnaad muttaşil (connected) from the Prophet Muhammad to the last creature and Ibn Majah as mukharrij al-hadith, and not found the presence of syużūż or ‘illah, so that have the best quality that can enter the category of hadith is hasan li ghairih.
Keywords: Isnad Criticism, Hadith, Kitab al-Zuhud
There are three elements of the validity of the method in determining the authenticity of a Hadith: it’s connection by isnad, credibility of the narrator, syużūż and ‘illah. The focus of the study in this article is to examine the isnad hadith narrated by Ibn Majah through companions ‘Abd ar-Rahman (Abu Hurayrah) found in Sunan Ibn Majah, Kitab al-Zuhud, hadith number 4102. it’s done by takhreej of hadith and i’tibar, it recorded by researchers the quality of the narrators and its connectioned, and the possibility of checking by syużūż and ‘illah.
Finally seen that entire hadith is created by śiqat and its isnaad muttaşil (connected) from the Prophet Muhammad to the last creature and Ibn Majah as mukharrij al-hadith, and not found the presence of syużūż or ‘illah, so that have the best quality that can enter the category of hadith is hasan li ghairih.
Keywords: Isnad Criticism, Hadith, Kitab al-Zuhud