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Afsaruddin, Asma. "In Praise of the Caliphs: Re-Creating History from the Manāqib Literature." International Journal of Middle East Studies 31, no. 3 (August 1999): 329–50. http://dx.doi.org/10.1017/s002074380005546x.
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Roughly around the end of the 7th century, a distinct genre of Islamic literature began to develop under the rubric fadāʾil (“virtues” or “excellences”) that praised the merits, for example, of reciting the Qurʾan, of the Companions of the Prophet, of performing religious duties such as hajj and jihad, and of sacred cities such as Jerusalem. The fadāʾil literature initially was a part of the burgeoning hadith corpus, and the fadāʾ-Qurʾ an traditions appear to be the oldest strand. A variant term for this type of tradition, especially with regard to the Companions of the Prophet, is manāqib (and less frequently, khasāʾ is). A survey of this kind of “praise” literature indicates that the terms manāqib and fadaāʾil could be used fairly interchangeably.
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Bulut, Ali. "Muhammed el-Medenî et-Trabzonî ve Risâle fî Beyâni mâ Yüzekker ve Yüennes vemâ Yetbeuhû mine’l-Fevâidi’l-Mühimme Adlı Eseri." Journal of The Near East University Faculty of Theology 6, no. 2 (December 15, 2020): 359–420. http://dx.doi.org/10.32955/neu.ilaf.2020.6.2.04.
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The full name of Muhammed et-Trabzon is Muhammed b. Mahmûd b. Salih b. Hasan et-Trabzonî el-Medenî el-Hanefî. He was born in 1100 in Hijri (1688-1699 AD). After Trabzon, he had been in Istanbul, Mecca, Medina, Damascus and Jerusalem. Trabzonî has more than 50 works in various sciences, especially in hadith, seerah and Arabic language. Almost all of these works have manuscripts in the Library of Süleymaniye at the section of Devr-i Hamîdî. In this treatise, as we found out, Trabzonî, studied the words that were considered and used as mudhakkar (masculine) –muannath (feminine), alphabetically and benefited in his work from two main sources. They are Feyyûmî’s (d. 770/1368) el-Misbâhu'l-Münîr and Fîrûzâbâdî’s (d. 817/1415) el-Kâmûsü’l-Muhît. This article consists of two parts. In the first part, the life and works of Muhammed al-Medeni et-Trabzonî (d. 1200/1786) was studied as well as, the content of his treatise, which deals with mudhakkar-muannath words in Arabic, and his method, sources and place in the literature were discussed. In the second part, the edition criterion of the treatise will be made.
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نجوى بدر محمد قراقيش. "بركة بيت المقدس وما حوله وأثرها على الطائفة المنصورة من خلال آيات وأحاديث الأحكام = The Religious Value of Jerusalem and Its Relevance to the Hadiths of the Victorious Sect." مجلة جامعة القدس المفتوحة للأبحاث و الدراسات, no. 43 Part 1 (February 2018): 300–312. http://dx.doi.org/10.12816/0051926.
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Zayd, Abu. "Hadith." American Journal of Islam and Society 36, no. 2 (April 15, 2019): 64–73. http://dx.doi.org/10.35632/ajis.v36i2.575.
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The true measure of success for any written work is the attention it receives from its readers; the publication of subsequent editions is one such marker. The first publication of Jonathan Brown’s critically acclaimed textbook on ḥadīth placed the complex domain and vast tradition of Prophetic ḥadīth works, perhaps for the very first time, at the center of lay English readership. At long last, a work existed that bridged the deep gulf between contemporary academic studies and traditional Islamic scholarship, especially considering that nowhere is this rift deeper than in the field of ḥadīth studies. His work was appreciated across a variety of circles across faith and sectarian lines, and now the publication of the second edition bears testimony to the success it truly deserves.
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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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Salamensky, Shelley. "Jerusalem." Shofar: An Interdisciplinary Journal of Jewish Studies 39, no. 1 (2021): 70–72. http://dx.doi.org/10.1353/sho.2021.0007.
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Kazepis, Michael. "Jerusalem." World Literature Today 91, no. 1 (2017): 69. http://dx.doi.org/10.1353/wlt.2017.0269.
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Wenger, Martha. "Jerusalem." Middle East Report, no. 182 (May 1993): 9. http://dx.doi.org/10.2307/3013118.
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Oswald, Oscar. "Jerusalem." Colorado Review 47, no. 1 (2020): 28. http://dx.doi.org/10.1353/col.2020.0005.
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Amichai, Yehuda. "Jerusalem." Jewish Quarterly 63, no. 1 (January 2, 2016): 6. http://dx.doi.org/10.1080/0449010x.2016.1162532.
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Nusseibeh, Sari. "Jerusalem." Tikkun 31, no. 3 (2016): 69. http://dx.doi.org/10.1215/08879982-3628581.
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El‐Eini, Roza I. M. "Jerusalem." Middle Eastern Studies 34, no. 3 (July 1998): 168–88. http://dx.doi.org/10.1080/00263209808701237.
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Naomi Shihab Nye. "Jerusalem." Manoa 20, no. 2 (2008): 160–62. http://dx.doi.org/10.1353/man.0.0040.
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Ibrahim, Mohd Nor Adzhar, and Roshimah Shamsudin. "Konsep Hadith Mawdu‘i Menurut Perspektif Pengkaji Hadith Kontemporari: Antara Dirasah Al-Mawdu‘Iyyah min Al-Hadith dan Syarh Al-Mawdu‘I li Al-Hadith." Maʿālim al-Qurʾān wa al-Sunnah 16, no. 1 (June 1, 2020): 15–34. http://dx.doi.org/10.33102/jmqs.v16i1.213.
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The hadith mawdu’i (thematic hadith) terminology is widely used in contemporary hadith discourse. However, there are confusions in understanding its true concept since several other terms are associated with it namely dirasah al-mawdhu‘iyyah min al-hadith (thematic analysis based on hadith) and sharh al-mawdhu‘i li al-hadith (thematic explanation based on hadith). As such, the purpose of this paper is to study difference opinions amongst the contemporary hadith scholars in comprehending the concept of thematic hadith that gives rise to various definition and concepts. Literature review method based on qualitative research through content analysis design were fully engaged in the data collection as well as data analysis processes. All the definitions and concept of thematic hadith presented by the contemporary hadith scholars in their academic writings were gathered and analyzed to produce a comprehensive depiction. Based on the existing definitions, the findings of this study illustrate that the present-day thematic hadith researchers’ conceptions are split into two camps. The first is the group that deduces thematic hadith as a study upon collection of hadith or upon one particular hadith with a specific theme while the second group infers thematic hadith as thematic lectures. The findings also demonstrate that the difference in understanding thematic hadith between the two groups are from the guidelines and steps in conducting a research. This is the reason why dirasah al-mawdhu‘iyyah min al-hadith is focused on the technical aspect of the initial hadith research such as takhrij (retrieval of hadith) or identifying mukhtalif (contradictions) and so on. While sharh al-mawdhu‘i li al-hadith concentrates on constructive research in depicting a clear picture of the themes that contained in the hadith. Accordingly, the integration between dirasah al-mawdhu‘iyyah min al-hadith and sharh al-mawdhu‘i li al-hadith would produce a holistic research on thematic hadith.
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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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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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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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Nabil Amir, Ahmad. "ARTIKULASI HADITH (HADITH BUCHORI) DAN KONTEKSTUALISASINYA MENURUT MUHAMMAD ASAD." Al-I’jaz : Jurnal Studi Al-Qur’an, Falsafah dan Keislaman 4, no. 1 (October 23, 2022): 1–27. http://dx.doi.org/10.53563/ai.v4i1.52.
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Makalah ini menyorot fikrah hadith Muhammad Asad (1990-1992) dan kontribusinya dalam pemahaman hadith kontemporer. Ia membincangkan kefahaman asas tentang hadith yang dirumuskan dalam karya-karyanya seperti Sahih al-Bukhari The Early Years of Islam; Islam at The Crossroads (bab “Hadith and Sunnah” dan “The Spirit of the Sunnah”); This Law of Ours and Other Essays; The Road to Mecca dan The Message of the Qur’an. Pengaruh hadith ini turut ditinjau daripada artikelnya dalam jurnal Arafat dan makalahnya yang lain terkait tema-tema hadith dan sunnah dan pemahaman serta cabarannya di abad moden, seperti tulisannya “Social and Cultural Realities of the Sunnah”. Reka bentuk kajian adalah bersifat deskriptif, analitis, historis dan komparatif. Kajian cuba mengembangkan ide dan fikrah hadith yang dirumuskan Asad dari perspektifnya yang moden dan membandingkannya dengan pemikiran-pemikiran sejarah yang krusial terkait prinsip hadith yang dibawakan oleh pemikir Islam yang lain. Dapatan kajian menyimpulkan bahawa Muhammad Asad telah memberikan sumbangan yang penting dalam pemikiran hadith di abad moden dengan hasil penulisannya yang prolifik dan substantif, termasuk terjemahan dan syarahannya yang ekstensif terhadap Sahih al-Bukhari yang memuatkan komentar-komentar yang baru dan analisis sejarahnya yang mendalam terhadap kitab ini. Ia merumuskan pertentangan-pertentangan hukum dan istinbat-istinbat fuqaha dan muhaddith dalam tradisi syarah hadith yang kritis. Ia turut merespon pertikaian-pertikaian asas yang dibangkitkan oleh golongan orientalis dan intelektual yang skeptis terhadap riwayat-riwayat sejarah dalam tradisi hadith
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Wijaya, Dina Sakinah, and Anfal Bahri. "The Quality of the Hadith "The Sleep of the Fasting People Is Worship" in the Perspective of 'Ulum al-Hadis." WARAQAT : Jurnal Ilmu-Ilmu Keislaman 7, no. 2 (December 30, 2022): 160–71. http://dx.doi.org/10.51590/waraqat.v7i2.377.
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This study aims to explain the definition of hadith science, branches of hadith science, and methods of approaching hadith science in Islamic studies. Then the author will examine the hadith about "the sleep of the fasting people is worship" from the perspective of 'ulûm al-hadīṡ. The hadith about "the sleep of fasting people is worship" is interesting to study because this hadith is often used as an excuse to be unproductive when fasting, especially during Ramadan. The research method used in this study is a qualitative method through library research. The results of this study show that 'ulûm al-hadīṡ is the rule for knowing the condition of sanad and matan of a hadith. At the same time, the object of study is to know the validity and absence of a hadith. Hadith research activities have 4 (four) steps, namely takhrīj al-hadith, i'tibār, rāwi personal research (sanad research), and matan hadith research. The analysis of the hadith "the sleep of fasting people is worship" shows that this hadith is a dhaif hadith. Even some scholars mention that this hadith is false and cannot be used as a hujjah.
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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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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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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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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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Baiquni, Ach. "Perkembangan Pemikiran Hadis Kontemporer di Indonesia (Studi Hasil Penelitian di Jurnal Bereputasi Nasional Tahun 2015-2020)." AL QUDS : Jurnal Studi Alquran dan Hadis 6, no. 2 (September 3, 2022): 679. http://dx.doi.org/10.29240/alquds.v6i2.4212.
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The Development of Contemporary Hadith Thought in Indonesia (Study of Research Results in a Journal of National Reputation 2015-2020)This paper aims at the development of Hadith thought in Indonesia and the contribution of Muslim Intellectual thought that exists in Islamic Universities in Indonesia. Because they have written articles on many topics of Hadith such as the content of Hadith, Hadith sciences, and some theories which relate to Hadith. This article uses a descriptive-analytical approach. Besides, the data are taken from several reputable Islamic and Hadith Sciences journals. In the conclusion, the article results that hadith studies in Indonesia in this contemporary era have experienced the development of the theme of their studies which initially only focused on the validity of hadith but later began to appear as integration between hadith and social sciences, health, science and others and their notions contribute to various Hadith Sciences topic, provide solutions to the problems in the society by applying the Hadith theories, and also re- study the culture that based on the message of Hadith in case to counter the thought that assumes that the culture is bid’ah. In addition, the notions of Hadith Experts become their own type in the development of Hadith in Indonesia and even in the world
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Ach Baiquni, Baiquni. "Tracing the Theory of Hadith Quality in Kitab al-Jami' al-Sahih al-Sunan al-Tirmidzi." Al-Bukhari : Jurnal Ilmu Hadis 4, no. 1 (June 24, 2021): 68–81. http://dx.doi.org/10.32505/al-bukhari.v4i1.2468.
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This paper tries to describe some of imam al-Tirmidizi's views related to the theory of hadith quality found in the book al-Jami al-Şahih al-Sunan al-Tirmîdzi , this paper is a literature study with a descriptive approach that yields the conclusion that Imam al-Tirmîdzi has a different concept than the hadith expert in describing the hadith ṣahīh, hasan and dha’īf. In the case of ṣahīh hadith, the theory used by imam al-Tirmdizi is almost the same as other hadith experts i.e. hadith sahih is a hadith whose isith continues, Narrated by the 'adil and dhabīt, while in the theory of hasan hadith, Tirmidzi has a unique concept that divides hasan into three namely hasan ṣahīh (hadith hasan approaching ṣahīh), hasan (hadith that exists about hasan sahih and gharīb) and hasan gharīb is a hadith that is close to hadith dha’īf. Then, the theory of dha’īf by Imam al-Tirmîdzi is the same as other hadith scholars who do not meet ṣahīh and hasan and the connection of sanad is questioned.
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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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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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Yusupov, Halilulloh. "THE DEVELOPMENT OF THE SCIENCE OF HADITH IN MOVAROUNNAHR IN THE IX CENTURY." CURRENT RESEARCH JOURNAL OF PEDAGOGICS 02, no. 09 (September 30, 2021): 172–75. http://dx.doi.org/10.37547/pedagogics-crjp-02-09-35.
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In this article, the author discusses the definition of hadith science, the history of its emergence, the period of writing hadiths, and the schools of hadith science. In particular, he spoke about the influx of hadith science into Movarounnahr and the early schools of hadith there and the hadith scholars who contributed to the development of hadith science in Movarounnahr. Imam Bukhari, who received the title of "Commander of the Faithful" in the science of hadith, and Imam Termezi, who is known among hadith scholars for his memorization and memory, and his mastery of the subtleties of the science of hadith, were born in the land of Movarounnahr.
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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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Ahmad, Khadher, and Ishak Suliaman. "HADITH-HADITH MENGENAI SIHIR DAN RAWATANNYA DALAM AL-KUTUB AL-SITTAH." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 9, no. 1 (April 26, 2011): 95–133. http://dx.doi.org/10.1163/22321969-90000023.
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There are numbers of Prophetic texts or Hadith regarding the topic of sorcery and its treatment. Based on textual analysis, there are 36 texts of hadith in al- Kutub al-Sittah (The Six Books of Hadith), pertaining the topic of sorcery and it treatments. There are 24 texts of Hadith focusing on the concept of sorcery, its types and the explanation of witchcraft cases on the time of the Prophet and regarding the sorcerer. In addition, there are 12 texts of Hadith explain the Prophetic methods in dealing with the treatment of curing the sorcery and its preventive approaches. The study reveals that the topic of sorcery and its treatment derives from 48 texts of Hadith in Ṣaḥīḥ al-Bukhārī, 29 texts of Hadith in Ṣaḥīḥ Muslim, 20 texts of Hadith in Sunan Abī Dāwūd, 17 texts of Hadith in Jāmi‘ al- Tirmīdhī, 9 texts of Hadith in Sunan al-Nasā’ī and 12 texts of Hadith in Sunan Ibn Mājah. In terms of quality of Prophetic texts of sorcery and its treatment, it is found that out of 36 texts of Hadith, there are 31 texts of Hadith Ṣaḥīḥ, 2 texts of Ḥadith Hasan and 3 texts of Hadith Ḍa‘īf.
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Darmalaksana, Wahyudin, Lamlam Pahala, and Endang Soetari. "Kontroversi Hadis sebagai Sumber Hukum Islam." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 2, no. 2 (December 31, 2017): 245–58. http://dx.doi.org/10.15575/jw.v2i2.1770.
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The position of hadith as the source of Islamic law has brought about a problematic long debate between the denial and the defender of hadith. The problemes surrounding the hadith's position concerns the hadith in the aḥad category which is contrasted with the mutawtir category. This study aims to analyze the position of hadith as a source of Islamic law. This researcāh uses qualitative research method through literature study by using a content analysis methode to obtain a conclusion. The discussion of this study presents the arguments surrounding hadith as the source of Islamic law among its denials and defenders. The denial of the hadith takes the ijtihād rather than positioning the aḥad hadith as the source of Islamic law. Thus, the defenders of hadith from the experts of hadith still insist on asserting hadith as the source of Islamic law even though it is a category of aḥad by developing a systematic methode of hadith research. This study concludes that the problemes surrounding the position of hadith as a source of Islamic law have given rise to positive dynamics for the development of the methodology of hadith research.
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Farida, Umma. "Kontribusi Muhammad Ajjaj al-Khatib dalam Studi Hadis: Telaah Terhadap Kitab al-Sunnah Qabl al-Tadwin dan Ushul al-Hadits." Mashdar: Jurnal Studi Al-Qur'an dan Hadis 4, no. 1 (November 1, 2022): 93–106. http://dx.doi.org/10.15548/mashdar.v4i1.3721.
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The discourse on the authenticity of hadith is very crucial in hadith studies, which has been the subject of study for both previous and contemporary hadith scholars. This article aims to describe the thoughts of one of the contemporary hadith scholars, Ajjaj al-Khatib, and his contribution to the study of hadith. This research is literature research by focusing the study on the two works of al-Khatib, namely al-Sunnah Qabl al-Tadwin and Ushul al-Hadith. The data collected through the documentation technique was then analyzed descriptively-critically. The research results show that al-Khatib has hadith thoughts that are in line with the mainstream of the muhadditsin regarding general rules in the science of hadith. He explains the discussions in hadith studies in a meaningful language systematically and easy to be understood, straightens the contradiction about the writing and codification of hadith, hadith falsification, and the capacity of companions and tabi'in in the transmission of hadith comprehensively. Apart from that, he also contributed to explaining the historical roots of hadith that were valid since the time of the Prophet, as well as discussing and refuting the ideas of the orientalists with verbal and rational arguments.
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Amrullah, Zen, and Muhammad Hifdil Islam. "Diskursus Pelaku Dosa Besar Dalam Hadiht." HUMANISTIKA : Jurnal Keislaman 8, no. 2 (June 30, 2022): 282–312. http://dx.doi.org/10.55210/humanistika.v8i2.817.
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Pelaku dosa besar dalam diskursus teologi tampak masih menjadi perdebatan di antara para teolog. salah satu teolog rasional yang memberikan statmen terkait pelaku dosa besar adalah Mu’tazilah. Kelompok teologi Mu’tazilah berpendapat bahwa pelaku dosa besar tidak dianggap sebagai Mu’min atau sebagai Kafir (Al-Manzilah baina Al-Manzilatain). Pernyataan Mu’tazilah ini berlawanan dengan hadith Nabi tentang pelaku dosa besar. Dalam hadith tersebut, nabi Muhammad sangat jelas memposisikan pelaku dosa besar. Namun demikia, hadith tentang pelaku dosa besar belum tersentuh untuk dikaji oleh para peneliti. Sementara di sisi lain, hadith ini seringkali digunakan dasar normatif bagi para teolog, penceramah, dan mufti untuk memghakimi para pelaku dosa besar tanpa mengetahui kualitas dan kuantitas hadith tersebut. Oleh sebab itu, rumusan masalah penelitian ini adalah 1).bagaimana kualitas dan kuantitas hadith pelaku dosa besar. 2) bagaimana kualitas matan hadith pelaku dosa besar. Semntara tujuan penelitian ini adalah 1). mengetahui dan menentukan kualitas dan kuantitas hadith pelaku dosa besar. 2). mengkonfrontasi matan hadith pelaku dosa besar dengan ayat Al-Qur’an dan hadith serupa.
Metode penelitian ini termasuk penelitian kualitatif dengan ciri deskriptif-interpretative. Karena penelitian ini merupakan penelitian library research Sumber data penelitian ini terdapat primer (kitab hadis al-Musnad karya Ahmad bin Hanbal), sementara data Sekunder adalah kitab-kitab Tobaqot dan Rijal Al-Hadith, sekaligus hadith tersebut akan dibandingkan dengan Hadith riwayat lain. Untuk analisa penelitian ini yaitu analisa Takhrij, analisa konten dan Hermenuetika.
Hasil penelurusan terhadap hadith pelaku dosa besar ini melalui kritik sanad dinyatakan bahwa hadith tersebut digolongkan pada hadith Shohih sanadnya muttas}il, rawi-rawinya d}a@bit}, tidak shadh, juga tidak ada ‘illah. Sementara pada kajian atas matan hadith masih terdapat polemik pemahaman atas redaksi hadith tersebut, yaitu; 1). kelompok yang mengatakan bahwa pelaku dosa besar termasuk kafir. 2). Kelompok yang menagtakan bahwa pelaku dosa besar dikatagorikan fasiq.
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Tantowi, Ahmad. "URGENSI NIAT DAN PENGARUHNYA TERHADAP PESERTA DIDIK (ANALISIS PARSIAL TERHADAP HADITH INNAMAL A’MĂLU BI NIĂT RIWAYAT IMAM AL-BUKHARI)." Intelegensia : Jurnal Pendidikan Islam 10, no. 1 (June 30, 2022): 61–71. http://dx.doi.org/10.34001/intelegensia.v10i1.3379.
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AbstrakTujuan dari penelitian ini adalah untuk melakukan penelitian parsial terhadap hadith tentang pentingnya niat dan menjelaskan fiqhul hadith tentang pengaruh niat terhadap peserta didik. Analisis data yang digunakan dalam penelitian ini adalah metode content analysis. Hasil dari penelitian parisial ini menunjukkan bahwa hadith tentang pentingnya niat yang diriwayatkan oleh Imam Bukhari ini berkualitas shahihu al-hadith karena dalam hadith ini semua periwayat tsiqah, semua sanad dalam hadith ini bersambung (muttasil) dan memiliki hubungan guru dan murid, matan dalam hadith ini tidak syadz, karena tidak bertentangan dengan dalil naqli baik al-Qur’an maupun hadith yang kualitas sanadnya lebih tinggi, dan matan dalam hadith ini tidak mengandung ‘illat, karena tidak bertentangan dengan dalil aqli. Adapun fiqhul hadith tersebut menjelaskan bahwa niat sangat berpengaruh terhadap peserta didik, khususnya dalam motivasi belajar. Jika niat peserta didik benar maka peserta didik tersebut akan termotivasi untuk belajar dengan bersungguh-sugguh, dan begitu juga sebaliknya.Kata kunci: hadith, niat, analisis parsial, peserta didik
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Zaki, Muhammad. "Mengambil Upah Dalam Periwayatan Hadis Dan Implikasinya Terhadap Kualitas ‘Adalah Periwayat." AL QUDS : Jurnal Studi Alquran dan Hadis 6, no. 2 (September 3, 2022): 721. http://dx.doi.org/10.29240/alquds.v6i2.4022.
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Taking Wages in the Transmission of Hadith and its Implications for the Quality of the Narrator's ‘AdalahThe practice of wage taking in hadith transmission becomes polemic among hadith scholars. For some scholars, wage taking for hadith transmission may undermine honor and implicates on the cancellation of ‘adalah status; therefore, its transmission is rejected. Interestingly, this article finds that some hadith transmitters received payment for the transmission; however, the transmission is still accepted even by the famous imam of hadith. This article aims at revealing the attitude of hadith scholars toward some hadith transmitters taking wage when they transmit hadith and its implication on 'adalah quality. This article is library research whose main data sources are books of mushthalah al-hadits and al-jarh wa al-ta’dil. Data are analyzed using the descriptive-qualitative method and hadith critique (naqd al-hadith) approach. The result of this study is that there are some hadith transmitters taking wage in hadith transmission and they are assessed as 'adil by imam of hadiths scholar. Such practice can be accepted as motivation for taking wage in hadith transmission to fulfill the transmitters' daily needs as they are destitute. Such attitude, according to imam of hadith scholars, will not implicate the damage of muru’ah and the loss of 'adalah as long as the transmitters are consistent in their religious observance and they are not recognized as liars or perceived liars.
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Sa'diyah, Fatichatus. "PEMIKIRAN HADIS SHÂH WALÎ ALLAH AL-DAHLAWÎ TENTANG METODE PEMAHAMAN HADIS." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 20, no. 2 (November 4, 2019): 163. http://dx.doi.org/10.14421/qh.2019.2002-03.
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The problem of understanding the hadith of the Prophet is an urgent question to discuss. This stems from the reality of the hadith as the second source of Islamic teaching after the Quran which in some respects is different from the Quran. One possible way is to conduct a study on the method of understanding the hadith of Shah Walî Allah al-Dahlawî. In this study, it will be elaborated on the method of understanding the hadith based on their forgetting. The results of this study show that epistemologically, the method of understanding hadith according to al-Dahlawî is, among others; the understanding of the hadith based on its validity (knowing its meaning, thus its legal content, ‘illat, harmony, and conditions), the solution of the opposite hadith, and the understanding of the hadith based on historical facts. Ontologically, the method of understanding al-Dahlawî’s hadith is: the hadith is understood based on the position of the Prophet divided into two parts (tablîgh and ghayr al-tablîgh), and the hadith is also understood based on the secrets contained in the text of the hadith. Such al-Dahlawî’s thinking on the method of understanding the hadith has several implications; First, the understanding of the hadith offered opens up the possibility of developing scholars insights later, in which they adopt the same approach as al-Dahlawî. Second, the applications and examples presented by al-Dahlawî have much to do with fiqh. He was a scholar who was able to reconcile the hadith and fiqh, whose thoughts from his works are the answer to the turmoil of thought and the sect that occurred in his time in India. Kata Kunci: Hadis, Hadith Thought, Shâh Walî Allah al-Dahlawî, the method of understanding the hadith
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NZ, Adriansyah, and Beko Hendro. "Distingsi Studi Hadis di PTKIN UIN Raden Fatah Palembang." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 21, no. 2 (December 31, 2020): 235–62. http://dx.doi.org/10.19109/jia.v21i2.7420.
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Along with the change in nomenclature regarding the Naming of Islamic Religious Colleges, Faculties, Departments at Islamic Universities in the Decree of the Minister of Religion Number 36 of 2009, then the Decree of the Minister of Religion was strengthened by the Decree of the Director General of Islamic Education Number 3389 of 2013 where the scientific study of Hadith made into two study programs, namely the Science of the Koran and Tafsir (IAT / IQT) and the Science of Hadith (ILHA). In further developments, the study of hadith at the State Islamic Religious College (PTKIN) Indonesia has a pattern, variety and characteristics according to their respective peculiarities. The various types and forms of courses offered in hadith studies indicate a continuous dynamic. After conducting a study and discussion of the distinction of hadith studies in the Hadith Science Study Program curriculum of Raden Fatah State Islamic University Palembang and its relevance to the Distinction of Higher Education at Raden Fatah State Islamic University Palembang, the authors conclude that there is a relationship and connection between the distinction of UIN Raden Fatah Palembang and the study. hadith contained in the Hadith Science Study Program curriculum, namely the Malay Islamic Civilization Distingsi. This relevance is evidenced by at least four courses contained in the Hadith Science Study Program curriculum that support the Higher Education Distinction of Raden Fatah State Islamic University, Palembang. The four courses are; 1) Malay Islamic Studies, 2) Tahfiz Hadith Arbain Imam al-Tarmasi, 3) Study of the Archipelago Hadith and 4) Living Hadith. Judging from the hadith study map, there are three domains of hadith study, namely ulumul hadith (theoretical), hadith (understanding) and the study of hadith characters / books. The four subjects mentioned above describe the scope of all hadith studies connected to the distinction of the Raden Fatah State Islamic University of Palembang, namely Malay Islamic Civilization. In another part, some of the researches of Hadith Science Study Program lecturers also strengthen the existence of the distinction of Malay Islamic Civilization contained in the works of Hadith Science Study Program lecturers.
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Suryadi, Suryadi. "PENTINGNYA MEMAHAMI HADIS DENGAN MEMPERTIMBANGKAN SETTING HISTORIS PERSPEKTIF YŪSUF AL-QARAḌAWĪ." Jurnal Living Hadis 1, no. 1 (December 6, 2016): 29. http://dx.doi.org/10.14421/living-hadis.2016.0101-02.
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Yusuf al-Qaradhawi is one of scholars who considered historical seting as acompulsory in understanding Hadith. He set into three categories of classification: Understanding Hadith based on the cause and its specific background; understanding Hadith by considering the purposefulness and judiciousness of the Prophet, as well understanding hadith by taking temporal customs of the Prophet era into account. Thus historicity as an approach in Hadith studies is a useful insight in the study chronological condition when hadith were transmitted and disseminated. Numbers of questions such as why Prophet had said such hadith, to what extent of socio-cultural condition and situation as well as it’s political circumstance had the Prophet declared and stated that Hadith, as well as exploration on what type of factors which entailed such kind of matan Hadith had existed; those are parts of analytical aspects of a historical approach in Hadith Studies.
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Suryadi, Suryadi. "PENTINGNYA MEMAHAMI HADIS DENGAN MEMPERTIMBANGKAN SETTING HISTORIS PERSPEKTIF YŪSUF AL-QARAḌAWĪ." Jurnal Living Hadis 1, no. 1 (December 6, 2016): 29. http://dx.doi.org/10.14421/livinghadis.2016.1067.
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Yusuf al-Qaradhawi is one of scholars who considered historical seting as acompulsory in understanding Hadith. He set into three categories of classification: Understanding Hadith based on the cause and its specific background; understanding Hadith by considering the purposefulness and judiciousness of the Prophet, as well understanding hadith by taking temporal customs of the Prophet era into account. Thus historicity as an approach in Hadith studies is a useful insight in the study chronological condition when hadith were transmitted and disseminated. Numbers of questions such as why Prophet had said such hadith, to what extent of socio-cultural condition and situation as well as it’s political circumstance had the Prophet declared and stated that Hadith, as well as exploration on what type of factors which entailed such kind of matan Hadith had existed; those are parts of analytical aspects of a historical approach in Hadith Studies.
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Amir, Ahmad Nabil. "Diskursus Perkembangan Ilmu Syarah Hadith: Sebuah Kajian Metodologis dan Historis." Jurnal Pemikiran Islam 2, no. 1 (December 5, 2021): 101. http://dx.doi.org/10.22373/jpi.v2i1.10342.
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The study of the history of the development of hadith and ulumul hadith is one of the studies developed in Islamic science. This study is important because hadith is the second reference to Islam after the Qur'an. Therefore we need an in-depth study of the discourse on the development of "syarah" hadith. The purpose of this paper is to discuss the development of the science of hadith commentary since the early century of Hijrah. It traces its historical development and contribution in expanding the profound understanding of hadith and its science. This paper attempts to illustrate the discipline of usul al-sharh and set forth its underlying method as presented by hadith scholars in their major works of hadith commentary. The discussion focuses on the method and ittijahat al-sharh in interpreting and commenting rigorously on authentic works of hadith.AbstrakPengkajian tentang sejarah perkembangan hadith dan ulumul hadith merupakan salah satu kajian dalam ilmu keislaman. Hal ini disebabkan karena hadith merupakan rujukan Islam yang kedua setelah al-Qur’an. Oleh karena itu diperlukan sebuah kajian yang mendalam tentang diskursus perkembangan ilmu syarah hadith. Adapun tujuan artikel ini mengkaji dinamika perkembangan ilmu syarah sejak abad pertama Hijrah. Di dalamnya akan mengelaborasi pertumbuhan dan sumbangannya dalam mengembangkan pemikiran dan pemahama hadith dan ulumul hadith. Selebihnya juga menjelaskan pemahaman usul al-sharh dan menguraikan kekuatan metode yang digunakan oleh ulama dalam menghasilkan kitab-kitab syarah. Perbincangannya menfokuskan kepada manhaj dan ittijahat al-sharh yang digunakan dalam mengupas dan membahaskan kitab-kitab hadith yang muktabar.
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Zunaidi Nur. "Hermeneutika Hadis Zaghlul an-Najjar." Tamaddun Journal of Islamic Studies 1, no. 2 (June 6, 2022): 178–90. http://dx.doi.org/10.55657/tajis.v1i2.53.
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The understanding of the Prophet's hadith has been carried out by hadith observers for a long time using various approaches, such as linguistic (textual) and contextual approaches that seek to capture the moral meaning of hadith so that it can be applied to every era. Meanwhile, another approach that has not received much attention from hadith observers is the hermeneutic approach. One of the figures who gave his attention was Zaglul an-Najjar especially in understanding the hadith of the prophet that gave scientific (scientific) cues. This paper specifically highlights Zaglul an-Najjar's hermeneutical ideas in understanding the Prophet's hadiths that contain scientific cues. As a result, in understanding the hadith of the Prophet Zaglul through several stages, namely: selecting hadiths that contain scientific cues, checking the quality of hadith, collecting hadiths that talk about the same theme, conducting linguistic analysis, analyzing the context of hadith, looking for correlations of scientific hadith with the Qur'an. 'an and other hadith, and understand the hadith with a modern scientific approach.
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Suryadilaga, Muhammad Alfatih. "Prospek Kajian Hadis di Peguruan Tinggi Keagamaan Islam di Indonesia." MUTAWATIR 7, no. 1 (June 1, 2017): 192–214. http://dx.doi.org/10.15642/mutawatir.2017.7.1.192-214.
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Along with the development of the era of the study of hadith today, it is increasingly interesting and has good prospects because of the special institutional development in universities, where currently the hadith science study program is separate from the interpretation study program. The realm of hadith study studies is also growing well, where in its history it has produced studies on the science of hadith and certain hadith books. At present the study of hadith science not only examines the region but it also develops into the realm of studies which contextualize and understand in a society known as living hadith. In addition, technological developments make the study of hadith easily accessible to the public, so that they can carry out the teachings brought by the Prophet Muhammad. In addition, the development of the study of hadith correlated with the media is quite popular today, where the reviewers of hadith no longer dwell on the academic dimension, but they penetrate the use of social media in disseminating the results of the hadith studies conducted.
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Akmaluddin, Muhammad. "Metode Riwayat bi al-Ma‘nâ dan Hadis Populer di Indonesia: Studi Hadis-hadis Maulid Rasulullah." MUTAWATIR 7, no. 2 (December 1, 2017): 308–30. http://dx.doi.org/10.15642/mutawatir.2017.7.2.308-330.
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Peripheral areas such as Indonesia are in necessity to have more understanding of hadith content (matn) than on knowledge of hadith in its complexity. The long distance of knowledge dissemination, development and codification of hadith period in Indonesia, than in the Arabian Peninsula, caused many scholars to prioritize hadith studies in its understandable form, which is more practical, than in its theoretical one. Based on the study of hadith of maulid nabi (prophet’s birthday) in Indonesia, it strongly suggests that understanding and practicing hadith are more important than studying of hadith knowledge. Popular hadith of maulid consists of several hadiths and several comments (sharh}). Those hadiths are then compiled and summarized to be one simple sentence. This sentence is then considered as hadith, and people could be easily understand and memorize it. The same method is also applied in the writing and teaching of hadith books. This compilation and summary seem to be an inverted proof of isnâd-cum-matn, which argues that the transmission of hadith is an ongoing process of oral words along the times.
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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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Duderija, Adis. "Evolution in the Canonical Sunni Hadith Body of Literature and the Concept of an Authentic Hadith During the Formative Period of Islamic ought as Based on Recent Western Scholarship." Arab Law Quarterly 23, no. 4 (2009): 389–415. http://dx.doi.org/10.1163/157302509x467371.
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AbstractThe aim of this article is to trace the development of the Hadith body of literature and the concept of an authentic Hadith as defined by the classical Islamic sciences ('ulum-ul-hadith) during the formative years of Islamic thought as based primarily on Western scholarship sources. The first part of the article will describe the semantico-contextual changes in the meaning of the term Hadith during the period under examination. The second part will present a brief chronological analysis of the development of the canonical Hadith literature and the concept of an authentic Hadith during the first four generations of Muslims. The progress of development of Hadith literature will, in particular, be traced in relation to the development of the concept of an authentic Hadith, as defined by the classical Hadith sciences.
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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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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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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