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1
Albab, Muhammad Ulul. "MENYOAL KONEKSITAS KRITIK HADITS IGNAZ GOLDZIHER DAN JOSEPH SCHACHT." An-Nisa' : Jurnal Kajian Perempuan dan Keislaman 14, no. 1 (April 5, 2021): 21–28. http://dx.doi.org/10.35719/annisa.v14i1.42.
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Artikel ini membahas tentang peran orientalis dalam memandang hadits Nabi Muhammad SAW dengan kacamata mereka. Maksud dan tujuan orientalis tentu mempunyai misi khusus dalam menggoyahkan pegangan umat Islam, yaitu hadits. Sosok orientalis seringkali menganggap rendah ajaran Islam lantaran dari sifat kebenciannya yang merupakan warisan akibat kekalahan di pihak Kristen dalam perang salib. Sehingga muncul nama-nama orientalis dengan mentalitas tinggi dalam memerangi Islam. Salah satunya adalah Ignaz Goldziher dan Joseph Schacht yang aktif dalam mengkritik hadits. Keduanya mempunyai koneksitas dalam dalam mempunyai pandangan sama terkait otentitas hadits. Sehingga perlu tinjauan ulang arah kritik mereka untuk bisa menemukan analisa diskriptif dalam membantahnya. Oleh karenanya, kedua tokoh orientalis tersebut mempunyai hubungan erat dalam pandangannya terhadap hadits, sehingga kita sebagai Muslim tentu mempunyai kewajiban dalam memperjelas terkait otentitas hadits dan ilmu sanad yang benar. This article discusses the role of orientalists in looking at the hadith of the Prophet Muhammad SAW with their views. Orientalist purposes and objectives certainly have a special mission in shaking the grip of Muslims, namely hadith. Orientalist figures often consider the teachings of Islam because of the nature of his hatred which is a legacy of defeat on the war of Christian side. So came the names of orientalists with a high mentality in the fight against Islam. One of them is Ignaz Goldziher and Joseph Schacht who are active in criticizing hadiths. Both have deep connections in having the same view regarding the authenticity of hadith. So it is necessary to review the direction of their criticism to be able to find a descriptive analysis in refusing it. Therefore, the two orientalist figures have a close relationship in his view of the hadith, so that we as Muslims certainly have an obligation in clarifying the authenticity of hadith and the science correct of sanad.
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Haqqi, Muhammad Nashrul. "PENDEKATAN EPISTEMOLOGI DAN INTERSUBJEKTIF ATAS HADIS-HADIS NIKAH MUT’AH." Al-Ahkam 24, no. 2 (October 24, 2014): 225. http://dx.doi.org/10.21580/ahkam.2014.24.2.147.
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This article offers an alternative perspective at the difference views in the Sunni and Shi’ite hadiths for Mut'ah marriage. Related to the differences both treat and apply that these hadits universally believed to be one of the fundamental sources of Islam. Eventhough, both Sunny and Shi’ite agree to put hadits as a second source of doctrine, but they often actually produce a different formulation of the law and contradictory. The difference of theological view is a fundamental problem that implies on their thought dealing with being accepted or rejected for hadits transmition of Mut’ah merriage. Intersubjectivity approach has roled to positionize these groups as an objective opinion, subjective as well. Both objectivities are located on the seriousness of their respective efforts to obtain the authenticity of the hadith, in which expectations will be both objectivity when hadith of mut’ah marriages take placed purely as historical information. In this position, the awareness together to build the Islamic civilization in the theological differences, are values that should be a priority
3
Rizapoor, Habiburrahman, and Mohammad Anwar Zafari. "A Critical Analysis of The Existence of Da’if Hadith (Weak Hadith) in Ṣaḥiḥ al-Bukhari." Jurnal Ushuluddin 29, no. 1 (June 28, 2021): 1. http://dx.doi.org/10.24014/jush.v29i1.11463.
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This research aims to find out whether all the hadiths narrated in Ṣaḥiḥ al-Bukhari are valid and correct or there are also ḍa’if and weak hadiths. In this article, the researcher has used the descriptive and content analysis method by referring to scientific articles, books of principles of hadith. Hadith annotation books and other books in which the subject has been discussed. In this article, the writer discusses the views and arguments of the scholars who claim that there are consensuses that the book of Ṣaḥiḥ al-Bukhari is the most correct book after the Qur’an and there is no ḍa’if hadith in it. Similarly, the writer discusses the views of the scholars who argue that all the hadiths of Ṣaḥiḥ al-Bukhari are not authentic and there are hadiths in Ṣaḥiḥ al-Bukhari which are not authentic and are ḍa’if. By considering the arguments of both sides, the writer concludes that Ṣaḥiḥ al-Bukhari is the most correct book after the Holy Qur’an, nevertheless, this does not mean that there are no ḍa’if hadiths in Ṣaḥiḥ al-Bukhari and there are many hadiths that are called ḍa’if by the scholars of hadith. Also, the existence of ḍa’if hadiths in the book of Ṣaḥiḥ al-Bukhari does not decrease the scientific ranking and status and level of acceptance of the book and prophetic hadith among the ummah and scholars of Hadith
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Asriady, Muhammad. "METODE PEMAHAMAN HADIS." Ekspose: Jurnal Penelitian Hukum dan Pendidikan 16, no. 1 (April 13, 2019): 314. http://dx.doi.org/10.30863/ekspose.v16i1.94.
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understanding of hadith method is the way to understand the hadith. The book entitled Methodology of Understanding Hadiths written by Arifuddin Ahmad was developed into several techniques, such as textual interpretation techniques, contextual interpretations, and intertextual interpretations. In this study, the writer used library research methodology. The development of hadith from time to time is very fast, so in understanding the hadith there were various methods. Researchers and observers must understand the methodology so that the diverse views on Islam can be understood in depth, it can bringing the people to the Rahmatan Lil Alamin
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Wathani, Syamsul. "MELAWAN TEORI OTENTISITAS HADITS." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 15, no. 2 (January 18, 2020): 245–67. http://dx.doi.org/10.24239/rsy.v15i2.485.
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In the scientific tradition, the study of Islam in the orientalisme is not stagnant, but has experienced development. This article focuses on the arguments of Nabia Abbot's argument and theory in refuting Goldziher's theory of the study of hadith. The author calls it a counter discourse. At least this article found three outlines of Nabia Abbot's rebuttal to Goldziher: (a) the theory of authenticity, Goldziher said the hadith was not an authentic report but a form of doctrinal reflection during the first two centuries after the prophet Muhammad. Abbot denies he views this view as wrong because it ignores historical evidence. For Abbot the hadith had appeared early in the century, as evidenced by the oral hadith of Muawwiyah (d. 60/680), Marwan (d. 65/684) and Abd Malik bin Marwan (d. 86/705). (b) Isnad's theory. Goldziher mentioned that the growth of the hadith in the third century Hijriyah was due to the history of history and the fabrication of the hadith. Nabia Abbott has argued with the argument that the number of hadiths is due to the growth of the hadith path in the geometric progression, not forgery. (c) Hadith Writing Theory, Goldziher said that the early hadith did not have a written reference, only oral, so the hadith in the form of thoughts could not be verified. Abbot denied, he said, that the beginning had been carried out in the narration and the modification of the hadith. Besides there are a number of books of hadith as in the text of Hammâm b. Munabbih (40-131 / 132 H).
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Shamsudin, Roshimah, and Aiza Maslan Baharudin. "The Creation of Women from the Perspective of Mufassirun and Muhaddithun Between Past and Present Scholars." MATEC Web of Conferences 150 (2018): 05064. http://dx.doi.org/10.1051/matecconf/201815005064.
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The creation of women is under constant debate, not only among the Islamic scholars but outspreads to feminists both from the west as well muslims.This debate stems from the differing views of the preceding and contemporary scholars in interpreting the texts from the Quran and the Hadiths on the creation of human particularly Eve as the first woman created by Allah. The majority of the mufassirun and hadith scholars in the past pioneered the view that the origin of human; that Eve was created from the rib of Adam a.s. This view was regarded by the feminists as derogatory to women. The contemporary mufassirun and muhaddithun are however of the opposite opinion whereby Eve’s creation was equal to that of Adam’s a.s; thereby indicating that creation of Eve did not originate from Adam a.s. Hence this study was undertaken with the aim of reviewing the opinions of the tafsir and hadith figures by comparing the views between the past and present scholars in interpretation of Quranic texts as well as hadiths pertaining to the origin and creation of women. This study also extends to examining the arguments on which the opinions of each group were deduced.In order to achieve the above objectives, this qualitative form of study will employ data collection method, conducted through library research to obtain data relating to the origin of creation of women, in particular turath literatures in tafsir for example Tafsir Ibn Kathir and tafsir works by the leading tafsir scholars in the like of Syed Qutb; in addition to the past and present books on syarah hadith. The findings of this study show that the previous and present scholars of tafsir or hadith took different methodology in understanding both textual authorities.Unlike the previous scholars of tafsir and hadith, some of the contemporary scholars’ understanding is that the texts are not to be construed literally; instead the texts need to be understood as parables and allegories thereby indicating that the creation of women is not from the ribs of Adam a.s.
7
Yahya, Agusni. "PENDEKATAN HERMENEUTIK DALAM PEMAHAMAN HADIS (Kajian Kitab Fath al-Bari Karya Ibn Hajar Al-‘Asqalani)." Ar-Raniry, International Journal of Islamic Studies 1, no. 2 (December 1, 2014): 365. http://dx.doi.org/10.20859/jar.v1i2.23.
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<p>The hadith explanation book of Sahih al-Bukhari written by Ibn Hajar Al-‘Asqalani, Fath al-Bari, is one of the most pupular books in Moslem ummah. Is widely used by Moslem scholars to meet the meanings of hadiths compiled by the imam al-Bukhari in his Sahih al-Bukhari. Fath al-Bari is considered significant to do the research on it in order to develop the science of hadith, mainly through the hermeneutic method. By using this method, the research questions are: 1. How does Ibn Hajar Al-‘Asqalani explain the matans (hadith texts) of Sahih al Bukhari in connection with hermeneutic method? 2. What are the hermeneutic principles used by Ibn Hajar Al-‘Asqalani in his explanations of hadith? This research is expected to respond the research questions above so that it can be implimented the field of hadith in relation to develop hadith methodology. Finally, the research uncover that in his explanations of hadiths, Ibn Hajar Al-‘Asqalani is oriented his world views to the classical Islam, the era of Prophet’s companions and their successors, the Salaf al-Salih. He does not express the Islamic world issues available in his time in his explanations of the hadiths. He is considered a normative ‘ulama since he is not influenced by the emerging cases situated his time in Egypt, Mecca and Madina. He tends to be textual to explain the matans of hadiths although to some extent he uncovers the historical contexts of the hadiths he explains. This is common for a muhadith whose main jobs is to collect and narrate the whole data on Prophet's sayings, acts and permissions either on sanads (narrators) or matans (texts).</p><p><strong>Keywords</strong>: Fath al-Bari; sharh al-hadith; hermeneutik.</p>
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Yuslem, Nawir, Sulidar Sulidar, and Ahmad Faisal. "Analytic Review on Theory of Living Hadith." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 2 (May 8, 2020): 1477–89. http://dx.doi.org/10.33258/birci.v3i2.1017.
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This study aims to review the theory of living hadith. Every time there must be a variety of science, art and views. Every pious at the present time the birth of a number of thoughts, schools of thought, views and knowledge in various sharia magazines, history, politics, economics, social and others. The majority of these sciences are sourced from non-Muslims, and do not rely on religious scales. The theory of living hadith is now open, because there are no restrictions, no conditions for commentators or syāriḥ al-ṣadīṣ. Any interpretation by anyone is considered valid. The interpreter in this case is free to anyone without the conditions of the interpreter and without signs, including all verses and Hadith, including verses and traditions about faith and worship. This view, value-free and contextual without limits will exceed the value of faith.
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Ihsanuddin, Nurul. "Hak Kebebasan Beragama: Analisis Hadis Perang Perspektif Hermeneutika Gadamer." KALAM 11, no. 2 (December 31, 2017): 397. http://dx.doi.org/10.24042/klm.v11i2.1773.
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This article talks about the right to freedom of religion in Islam, especially the right to freedom of religion expressed in the hadith nabawi. The hadith studied in this paper is a hadith of war, a hadith that seems to contain imperative and provocative messages for Muslims to fight against people until they declare the creed. There are many studies that examine religious freedom in Islam, only those studies are more general and do not specifically address specific hadiths. In general, this paper seeks to answer the question of how the hadith nabawi views religious freedom? And how to understand +the hadith of war, a hadith that seems to call for war in spreading Islam? To answer that question, the author will examine the hadith of war with the help of Hans-Georg Gadamer's hermeneutic approach which includes Historically Effected Consciousness, Pre-understanding, Fusion of Horizons, and Application. The use of this hermeneutical approach as an effort to manifest integration and interconnection of general and religious scholarship. Because science is a light that there is no dichotomy in the middle. With the use of this hermeneutical approach the author wishes to avoid as much as possible from the hole of objectivity of understanding.
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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.
11
Amin, Kamaruddin. "Muslim Western Scholarship of Hadith and Western Scholar Reaction: A Study on Fuat Sezgin’s Approach to Hadith Scholarship." Al-Jami'ah: Journal of Islamic Studies 46, no. 2 (December 26, 2008): 253–77. http://dx.doi.org/10.14421/ajis.2008.462.253-277.
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The following article is analyzing both Fuat Sezgin’s approach to Western scholarship of hadith and the views of some non-muslim scholars, which give either support or criticism against him. Some questions have been discussed; to what extent is Fuat Sezgin influenced by Western methods of hadith research and to what extent does he argue against the methods of non-Muslims? To what extent does he persist on arguing the reliability of hadith literature? To what extent does he base his argument on muslim hadith literature? To what extent does he digress from the classical methodology of hadith research? The following pages show that Sezgin has been familiar with non-Muslim scholarship of hadith research. Yet instead of following Western scholars’ approaches and premises on the early hadith literature, he severely criticized them and decided to follow the mainstream of Muslim scholars’ belief in the historicity of hadith transmission and collection. Fuat Sezgin focused his criticism on Goldziher’s historical claims. If one classifies Western discourse of hadith literature, Sezgin and Azmi can be located in the same line for their similar approach and way of handling the early literature of Islam. Both Sezgin and Azmi have been involved in the discussion on the reliability of early Islamic transmission. However, in contrast to Muslim scholars, who generally believe that the process of hadith transmission during the first century was mainly oral, they insist on arguing that many hadiths were, in fact, recorded in writing from the earliest times.
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Koydju, Erdogan. "A Hadith Scholar in Üsküdar Prof. Dr. Raşit Küçük Life Works and Views on Hadith and Sunnah." SCIENTIFIC WORK 62, no. 01 (February 8, 2021): 68–77. http://dx.doi.org/10.36719/2663-4619/62/68-77.
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We examined Raşit Küçük’s life his boks, articles, papers and Religious Foundation of Turkey Encyclopaedia of Islam. We have identified the names of the substances contained in the first volume. We have determined the master and doctoral theses he has conducted at Marmara University Social Sciences Institute. We tried to reveal some of his views on Hadith and Sunnah in general terms, based on Raşit Küçük's books published, his statements in videos on his life and works based on the views we have identified his life philosophy is that a healthy awareness of Hadith and Sunnah is formed both in the public and in the academy. We ended our research by emphasizing the contribution of the works of Raşit Küçük who contributed to the acceleration of the Hadith Sciences in our country, both as a contribution to the Hadith Sciences. Key words: Hadith, Sunnah, Hadith Sciences, Hadith History, Raşit Küçük
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Sutarip, Sobari. "MEMAHAMI HADITS TENTANG LA’NAT MALAIKAT TERHADAP ISTRI YANG MENOLAK AJAKAN SUAMI." JURNAL INDO-ISLAMIKA 8, no. 1 (September 29, 2020): 1–11. http://dx.doi.org/10.15408/idi.v8i1.17533.
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The discussion about married life is an interesting discussion and becomes the focus of public attention. Islam commands to live in pairs and build a household. Islam pays serious attention to married life. Because human nature requires love and affection. Allah is in the form of male and female to live in pairs so that peace, love and compassion can be created. It is the duty of every saumi and wife to get along with their partner ma'ruf (well). However, A and building a household ark does not always run smoothly without the gravel and obstacles. This paper will discuss the life of a couple who experience disharmony in the household. Or specifically, this paper will examine the hadith about the cursing of angels against a wife who refuses her husband's invitation to have sex. In this hadith about la'nat, the steps taken by the researcher are as follows: First, compiling the hadiths that discuss related themes, especially from the poles. Second, mentakhrij and criticize the related hadiths. Third, the impression of the hadith syarh (muhaddithin) to understand the contents of the hadith. Fourth, the views of contemporary fuqoha 'and scholars on related themes. While the approach used is the fiqh approach as well as the social psychology approach and the medical approach
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., Nasirudin. "Telaah Hadis Tentang Pendidikan." LITERASI (Jurnal Ilmu Pendidikan) 6, no. 1 (August 5, 2016): 11. http://dx.doi.org/10.21927/literasi.2015.6(1).11-22.
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Abstrack The authenticity of hadis is one very crucial and controversial smell in the study of contemporary traditions. This may be caused by an assumption that the traditions of the Prophet theologically normative not get a warranty of Allah, as described above. In addition, the urgent problem of authenticity is seen as closely related to the theological views of the majority of Muslims who consider hadith the Prophet has a very strategic role in order to revitalize the Islamic law. Critical Studies on Hadis-Hadis Relating to Education Departing from the above explanation, the research on the authenticity of hadith is something significant in Islamic intellectual kahazanah. Keywords: Hadits, Critical Studies
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Idris, Abdul Fatah. "MEMAHAMI KEMBALI PEMAKNAAN HADIS QUDSI." International Journal Ihya' 'Ulum al-Din 18, no. 2 (September 7, 2017): 133. http://dx.doi.org/10.21580/ihya.17.2.1734.
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The scholars of hadith have different viewpoints in understanding the meaning of hadith Qudsi. The differences are affected by understanding of the concept of hadith Qudsi that is the the word of Allah conveyed through the words of the Prophet Muhammad. However, Hadith Qudsi is not like the Qur'an. This article will briefly show an understanding of hadith Qudsi and the Qur'an; and hadith Qudsi and Hadith Nabawi. The author agree with a view of the scholars of hadith who says that, the Hadith Qudsi is a special Hadith verbalized by Prophet both meaning and pronunciation. Therefore, there are no differences between Hadith Qudsi and the sayings of the Prophet in general. The Prophetic Hadith is classified into authentic hadith, hasan and da’eef; can also be found in hadith Qudsi. There may be some differences, in which Hadith Qudsi is not wider than Hadith Nabawi. Hadith Qudsi is not direct words of God, but only the ideas and then verbalized by the prophet himself.<br />---<br /><br />Para ulama hadis memiliki sudut pandang yang berbeda dalam memahami makna hadits Qudsi. Perbedaan tersebut dipengaruhi oleh pemahaman konsep hadis Qudsi yaitu firman Allah yang disampaikan melalui firman Nabi Muhammad SAW. Namun, Hadis Qudsi tidak seperti Alquran. Artikel ini akan secara singkat menunjukkan pemahaman tentang hadits Qudsi dan Alquran; Dan hadis Qudsi dan Hadis Nabawi. Penulis setuju dengan pandangan para ulama hadis yang mengatakan bahwa, Hadis Qudsi adalah Hadis khusus yang diucapkan secara verbal oleh Nabi baik makna maupun pengucapannya. Oleh karena itu, tidak ada perbedaan antara Hadis Qudsi dan perkataan Nabi pada umumnya. Hadis Nabi diklasifikasikan ke dalam hadits, hasan dan da'eef yang otentik; Bisa juga ditemukan dalam hadis Qudsi. Mungkin ada beberapa perbedaan, di mana Hadis Qudsi tidak lebih luas dari Hadis Nabawi. Hadits Qudsi bukanlah kata-kata langsung dari Tuhan, tapi hanya gagasan dan kemudian diucapkan secara verbal oleh nabi sendiri.
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Abdul Lathiff, Mohd Siroj, and Roshimah Shamsudin. "Pendekatan Dakwah Nabi SAW terhadap Wanita Menurut al-Sunnah." ‘Abqari Journal 23, no. 1 (September 29, 2020): 213–34. http://dx.doi.org/10.33102/abqari.vol23no1.288.
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Pendekatan dakwah yang diambil oleh Nabi SAW terhadap kaum wanita disifatkan oleh sesetengah pihak sebagai berbentuk kekerasan, hinaan dan merendahkan martabat mereka. Tanggapan tersebut bertitik-tolak daripada kefahaman yang salah terhadap hadith-hadith sahih berkaitan interaksi Nabi SAW terhadap kaum wanita khususnya yang terdapat dalam kitab-kitab hadith induk. Justeru, artikel ini bertujuan mengkaji pendekatan dakwah Nabi SAW terhadap kaum wanita berdasarkan hadith-hadith terpilih terutamanya yang terdapat dalam al-Kutub al-Sittah dengan membincangkan pandangan ulama hadith terhadap maksud dan konteks hadith. Bagi mencapai tujuan tersebut, kajian yang berbentuk kualitatif dilaksanakan bagi mendapatkan data-kata daripada sumber primer seperti Sahih al-Bukhari, Sahih Muslim dan kitab Sunan yang lain. Data-data tersebut dianalisis berdasarkan metode induktif dan deduktif. Dapatan kajian menunjukkan bahawa pendekatan dakwah Nabi SAW terhadap kaum wanita adalah pelbagai, berdasarkan situasi dan kesesuaian. Antaranya adalah pendekatan dakwah yang berbentuk galakan, ancaman, perumpamaan dan penceritaan yang setiap satunya mempunyai kriteria-kriteria tertentu. Dalam hal ini, pendekatan yang dipraktikkan oleh Nabi SAW menjadi asas dalam membentuk kaedah dakwah yang berkesan terhadap kaum wanita. The approach engaged by the Prophet (PBUH) to preach women were deemed by some as harsh, insulting and a degradation. These responses stem from misconstruing authentic hadiths pertaining to the Prophet’s interactions with women, especially those found in the major hadith compilations. Therefore, this article aims to study the Prophet’s approach to women based on selected hadiths, especially those found in al-Kutub al-Sittah by discussing the views of the hadith scholars on the intent and context of the hadith. To achieve this purpose, a qualitative study was conducted to obtain data from primary sources such as Sahih al-Bukhari, Sahih Muslim and other Sunans. The data were analyzed based on inductive and deductive methods. The findings of the study show that the Prophet’s preaching approach to women was varied, based on the situation and the suitability. Among those are in the form of encouragement, threats, parables and storytelling each of which has its own certain criteria. In this regard, these approaches practised by the Prophet (PBUH) was foundational in establishing an effective methods of preaching upon women.
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Zainuddin MZ, Zainuddin. "Metode Kritis Al-Shawkânî dalam Kitab Nayl Al-Awţâr." ISLAMICA: Jurnal Studi Keislaman 3, no. 2 (January 22, 2014): 90. http://dx.doi.org/10.15642/islamica.2009.3.2.90-100.
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Of the many sources for the study of Hadîth and the science of law and legal arrangements (al-ahkâm wa al-mawâ‘ id), Kitâb Muntaqâ al-Akhbâr by Majd al-Dîn Abd al-Salâm bin Abdullah bin Qâsim better known as Ibn Taymiyyah (d. 652 H) is one of the most important. This book has been commented by al-Shawkânî in a book called Nayl al-Awţâr where he employs the following methods. First, elaborating and commenting not of all hadiths but some them in each chapter of the book. Second, describing the narrators of the hadîths, their quality and personality. Third, providing the literal meaning of the hadîths he commented. Fourth, explaining the grammatical position of the vocabularies of the hadîth. Fifth, highlighting the use and benefit of the hadîth. Sixth, explaining the views of various ulama on a hadith. Seventh, extrapolating the legal rules of the hadîth using the dictums of the uşûl al-fiqh. This paper is designed to discuss this. It holds that in providing the commentary of the hadith, al-Shawkânî begins with the issue of how it was narrated (takhrîj), and ends up with extrapolating rules that may be learnt from it. The paper also believes that al-Shawkânî is an objective scholar, who worked in the elaboration and commentary of the hadîths just for the sake of knowledge. The fact that he often offers a commentary against the legal position of his own school of thought indicates that al-Shawkânî a person of academic integrity. The methods that he employs and the spirit behind his determination to provide commentary, all point to one thing of particular importance, that al-Shawkânî is immune of fanaticism and imitation.
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ALSHEHRI, Mohammed Salem. "Western Works and Views On Hadith: Beginnings, Nature, and Impact." Marmara Üniversitesi İlahiyat Fakültesi Dergisi 46, no. 46 (January 6, 2015): 203. http://dx.doi.org/10.15370/muifd.41804.
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Ishak, Samani Yahya, Ahmad Fauzi Hassan, and Rohaizan Baru Mohd Zain. "[Distinguished Child and His Aptitude in The Modern Novel] Al-Tifli al-Mumayiz wa ahlitiha fi ar-Riwayati al-Hadisiah." Jurnal Islam dan Masyarakat Kontemporari 12 (January 1, 2016): 113–32. http://dx.doi.org/10.37231/jimk.2016.12.0.153.
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Many studies were conducted to examine the eligibility of adults in reporting the Hadith of Prophet Muhammad (peace be upon him). However, scholars have different opinions regarding the permissibility of reporting Hadith by a discerning child. Some of the scholars opined that it is permissible, while others disagreed. It is apparent that discerning children, since the life time of the Prophet (peace be upon him), have been partaking and associating with adults in observing certain good deeds such as praying (salat), leading prayers, fasting, pilgrimage, giving zakat, marriage and testimony (shahada). Many studies were conducted to confirm the eligibility of performing the aforementioned deeds by a discerning child, but to the best of the authors’ knowledge, there is no any study conducted to examine the views of scholars on the issue of reporting Prophetic Hadith by a discerning child. For these reasons the present study aims to examine the opinions of scholars on this subject by employing analytical method which is based on collecting and analyzing relevant qualitative data on the topic. The results show that reporting Hadith consists of two works; searching and reporting the Hadith to others. Further analysis of scholars’ opinions on these two types of works revealed that the scholars have three different views with regard to these two works by a discerning child. The first view is that both searching and reporting of Hadith to others by a discerning child are permissible. However, the second view is that both the two works are not permissible for a discerning child. The last which is the view of the majority is that searching Hadith is permissible for a child if he is discerning and can memorize and preserve it, but the second work (i.e. reporting the Hadith) to others is not permissible for a child until puberty. This is because puberty is among the criteria of reporting Hadith to others. Based on these views, the authors hold the view of the majority. It is recommended that Hadith scholars should focus on extraction of the Prophetic Hadith reported by discerning children.
كتبتْ كتابات كثيرة بينت أهلية الرجال لرواية الحديث، ولكن بالنسبة للأطفال فإن مسألة روايتهم مختلف فيها من حيث القبول وعدمه؛ فمن العلماء من يجيزها ومنهم من يمنعها، ومعروف أنّ الأطفال المميزين منذ عصر النبوة إلى يومنا هذا كانوا يشاركون الرجال والنساء في أعمال الخير، كالصلاة والصيام والحج وغيرها. ولابد من البحث في أهلية الطفل المميز في عملية الرواية الحديثية، ليتبين هل للطفل المميز أهلية في رواية الحديث أم لا. كما أنّ الكتابات في الموضوع قليلة جدا، فنجد أنّ الدراسات بحثت في أحكام الطفل المميز في مسائل كثيرة كشهادته ونكاحه وإمامته في الصلاة والزكاة في ماله وغير ذلك؛ لكن قلما نجد موضوعا خاصا مفصلا بحكم روايته للحديث النبوي. وباستخدام المنهج التحليلي والذي يقوم على جمع المعلومات المتعلقة بالموضوع، ثم التفسير ثم النقد ثم التحليل، يحاول هذا البحث توضيح موضع الطفل المميز في الرواية ودوره فيها، وبيان أقوال العلماء وآرائهم في ذلك حتى تظهر لنا جلية قدر أهليته للرواية. وقد توصل البحث إلى بعض النتائج أهمها أن رواية الحديث تتألف من عمليتين عملية تحمل الحديث ثم عملية أدائه. وأن الطفل المميز له أهلية تحمل الحديث إذا توفرت فيه شرطا التحمل وهما التمييز والضبط، وأما أداء الحديث فليس له أهلية ذلك لعدم توفر شروط الأداء فيه، وعلى ذلك فلا يمكن له القيام بأداء الحديث إلا بعد البلوغ، وعملية رواية الحديث تتم حين أدى في مرحلة البلوغ ما تحمل أثناء طفولته. وتوصي المقالة الباحثين بتوجيه عنايتهم لاستخراج المرويات التي تحملها الأطفال في مرحلة التمييز ثم أدوها في مرحلة البلوغ من كتب الحديث.
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Munawwir, A., Ani Lestari, and Fita Ratu Prilia. "Joseph Schacht dan Transformasi Hadis Tentang Hukum Islam dalam Konteks Dunia Timur." Islamika : Jurnal Ilmu-Ilmu Keislaman 20, no. 02 (April 27, 2021): 23–31. http://dx.doi.org/10.32939/islamika.v20i02.641.
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Hadith studies have not only become the focus of Islamic scholars' attention, but have also become material for orientalist studies. So from this, there are many western scientists and scholars who chose the path of researching hadith. Starting from Ignaz Goldziher to leading scholars of hadith from Germany, Harald Motzki also graces the list of western scholars who are competent in the study of hadith. The long history of hadith in the west is evidence of the proliferation of hadith studies. In contrast to Muslims, western people study hadith departs from their distrust of hadith. Surely this is a different portrait of the traditions of the eastern people. Therefore, various theories and methods they used to justify that the hadith did not come from the Prophet Muhammad, but was made by people after him. This article is in the form of an attempt to explain at length the theory proposed by Joseph Schacht in order to undermine the authenticity of the hadith itself, and some of its weaknesses, which are based on the views of Islamic scholars'.
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Muhammad Yusram, Hendra Wijaya, Azwar Iskandar, and Moh. Fadli. "Analisis Komparasi Pemikiran Ibnu Hazm dan Syafi’i terhadap Hukum Musik." BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 1, no. 4 (December 25, 2020): 627–49. http://dx.doi.org/10.36701/bustanul.v1i4.280.
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This research aims to examine the law of music in the review of Islamic law by comparing the opinion that forbidding the music especially from Shafi’i and opinion that allowing the music especially from Ibnu Ḥazm. This research used library research methods with comparative analysis approach. The results found some important findings. First, Ibn Hazm argued that the law of all things that have no clear evidence of it is permissable, including music. There are many flaws in the hadiths and aṡar that are expressed by scholars who forbid music, including the weakness of the mustard and the use of the word in narration that raises doubts in it. Second, Shafi'i allows certain instruments under certain circumstances such as tabla instruments used during war, not for something that neglects such as singing. Shafi'i hates acts that neglect a person from the Qur'an such as listening to a song even though there is a remembrance of Allah. There is a contention or comment from the scholars to Ibn Ḥazm who doubts the validity of Bukhari as a reliable hadith. Third, the differences in scholars on this matter are specific to Ibnu Ḥazm and Shafi'i's views, not including disagreements that allow a person to choose an opinion that he believes based on the evidence he has heard from both. This is because there has been clear evidence of cancelling one of the views of both. In this case, Ibn Ḥazm's opinion of the hadith which he thought was weak turned out to be a valid hadith and agreed upon by most scholars.
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Bullah, Habib Habib. "Konsepsi Hadis dan Sunnah Prespektif Fazlur Rahman." Al-Mada: Jurnal Agama, Sosial, dan Budaya 1, no. 2 (February 14, 2019): 74–86. http://dx.doi.org/10.31538/almada.v1i2.224.
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The emergence of world liberal Muslim thinkers today such as Fazlur Rahman (Pakistan) has become a discourse among observers of Islamic science. Fazlur Rahman is one of the neo-modernist intellectual figures. In terms of religion, he had experienced deep intellectual anxiety. According to him, Muslims have closed the doors of ijtihad, so what happened was extraordinary intellectual stagnation. In the end, Islam became a set of frozen doctrines and it is certainly difficult to appear in giving answers to the problems of the ummah amid the wave of modernity. For this reason, he takes different steps in expressing and formulating the concepts of sunnah and hadith, which is a response and form of criticism of the views of Muslims so far. One of the concepts offered by Fazlur Rahman is related to the hadith and sunnah. He considers that the hadith and sunnah need to be distinguished by a number of reasons stated. According to him the hadith is only a text that is raw or actually comes from the Prophet. Whereas the sunnah is the actualization or interpretation of the hadith text and must be adjusted to the historical setting when it comes to understanding a hadith. This shows that what is written in the hadith is not all said to be sunnah. However, not all sunnah are recorded in the hadith. Therefore, when hadith has been corrupted, since then, the sunnah has not developed. He is attached to the books scheduled. This research uses descriptive-analysis method which contains an analysis of the concept of fazlur rahman about the Sunnah hadith. This research produced a critical view of Fazlur Rahman about the concepts of hadith and sunnah.
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Rahman, Andi. "KEPEMIMPINAN WANITA: ANALISIS HADIS RIWAYAT ABĪ BAKRAH." Ushuluna: Jurnal Ilmu Ushuluddin 1, no. 2 (May 5, 2020): 111–24. http://dx.doi.org/10.15408/ushuluna.v1i2.15296.
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This study discusses the Hadith of Abī Bakrah, by relating it to the issue of women becoming public leaders. In understanding a hadith, it is necessary to research the hadith from the perspective of matan, asbabul wurud, and analysis of some ulama opinions related to the hadith. Using descriptive analytic methods, this study discusses how leadership in the time of Abī Bakrah and its relevance to the leadership of women that occurred in Indonesia, especially when Megawati became President of Indonesia. This study finds that women's leadership has always been a source of controversy in a variety of views, especially if it seen from the Hadith’s information.
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Sulaiman, Ardhy. "Reorientasi Misteri Shalat Subuh dalam Perspektif Hadis." Holistic al-Hadis 4, no. 2 (December 29, 2018): 1. http://dx.doi.org/10.32678/holistic.v4i2.3225.
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Fajr prayer is one of the five obligatory prayers that have exceptional peculiarities and virtues. It was at this point that the turn of night and day began. At this very moment, the night and afternoon angels change duties. Fajr prayers in congregation is a heavy mandatory worship to be performed, they do not know that in the dawn prayer there is a great virtue, except by people who really sincerely expect the pleasure of Allah swt. Its execution time on the blind that makes people lazy to do it.
Based on the above background, the formulation of the problem in this thesis is: 1). How does the nature of the Subuh prayers congregate according to the tradition ?, 2). How is the quality of traditions related to the virtue of Fajr prayers in congregation ?. 3). How is the virtue of Fajr praying in congregation ?.
The purpose of this research are: 1). To know the nature of dawn prayer in congregation of hadith. 2). To know the quality of the traditions related to the virtue of Fajr prayers in congregation. 3). To know the virtue of Fajr prayers in congregation in the view of the clergy.
The method used in this thesis is library research method which is collecting data from Hadith books of Bukhārῑ, Muslim, Ibn Māzah, Abū Dāud, Tirmiẓi dan Ad-Dārimῑ and seeking information with the help of interview, then the data is analyzed by using method criticism of hadith, that is criticism of sanad and matan by using jarḥ wa ta'dil every perawinya.
The results of this study, as follows: Fajr prayer is a mandatory prayer performed on the morning at dawn arrived, dawn prayer is also a severe worship to be executed except by people who really sincere expect the pleasure of Allah swt. Hadiths of the Prayers of the Fajr Prayers which the author has meticulously qualified ṣaḥiḥ such as the hadith narrated by Bukhārῑ, the hadith of the Muslim narrative, the hadith of Ahmad's narration, and the hadith narrated by ad-Darimi, but the authors found the traditions of the high-quality dawn prayers such as Ibn Mazah and Tirmiżi. The virtue of the Fajr prayers according to the views of ulema bahwasannya prayers in which there is a great reward that does not exist in other fardu prayers, such as getting a guarantee of the hereafter of Allah swt.
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Kamaladdini, Seied Mohammad Bagher. "Rashid Vatvat and Matlubon-Kolle-Taleb." International Letters of Social and Humanistic Sciences 42 (October 2014): 82–87. http://dx.doi.org/10.18052/www.scipress.com/ilshs.42.82.
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This article is based on an attempt to introduce and study a new-found manuscript containing four Hadith books: "Tohfa-al-seddigh, Fasl-al-khetab, Ons-al-lohfan, Matlubon-kolle-taleb." These four Hadith books include Hadiths of the first four caliphs, interpreted by Rashid-al-din Vatvat; distinguished writer of sixth century in Kharazmshahian court. The remarks of two hadith books (Fasl-al-khetab and Matlubon–kolle-taleb) are also changed into persion poem. With a thematic point of view, some scribes have collected these four Hadith books into one book and named it: " Remarks of the four Chosen fellows" or " Hundred remarks of the four prophets fellows". This manuscript is written in Naskh in the same style by Taher.
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Kadir, Firdaus Khairi Abdul. "Falsification of Hadith: A Study on the Effects and Solutions." Revista Gestão Inovação e Tecnologias 11, no. 2 (June 5, 2021): 977–90. http://dx.doi.org/10.47059/revistageintec.v11i2.1730.
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The two main sources of Islam are the Quran and the hadith of the Prophet. From these two sources, there appear Ijma’ (consensus) and Qiyas (analogic reasoning) as supporting complements to Islamic law. Both sources enable Muslims to apply any injunction (nass) to a new circumstance and create a new injunction. With the advancement of the information technology, these two sources are easily referred through cd, soft wares, online information which provide traditional and modern commentaries on the Quran. While the Hadith has been regarded as a secondary source and covers various aspects of human life in social interaction, economic life and personal welfare. The issue that come to our concern is that how to identify hadith authenticity and sources prior to be considered as Islamic source of reference. This is necessary to prevent Muslims from being exposed to negative effect such as their faith, religious law and other acts of worship. Furthermore, the number of fabricated hadiths keep increasing from day to day thus making the public are often confused about the legitimacy of the practice and source. This paper therefore will focus on the legality of hadiths of the Prophet that involve studying and examining its authenticity and to investigate their impacts on religious beliefs, besides suggesting solutions to the issue. The methodology employed involves analysis of secondary data from books and other modern writings. This study also used other qualitative methods such as interviews with Muslim religious leaders who will provide necessary views concerning the issue.
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Nuraini, Nuraini, and Eduwar Eduwar. "The Potentials of Goodness and Badness in Humans on the Qur'an and Hadith." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 3, no. 2 (May 8, 2020): 718–28. http://dx.doi.org/10.33258/birci.v3i2.883.
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Goodness and badness are two terms that are widely used to determine an action done by humans. All forms of human action refer to them views on goodness and badness. The value of goodness and badness will always be a source of reference in carrying out various actions in their life. Goodness and badness values are not only in philosophical studies, but also become the focus of discussion on various religious sources, including the Qur’an and Hadith. Specifically this research is directed to find out the potential in humans, in this case it is closely related to the potential goodness and badness in humans which are explained in the Qur’an and Hadith. In the QS. al-Shams: 8 stated that there is a balance of the potential of goodness and badness in humans, but in the hadith of Imam Bukhari No. 1385 stated that the potential of goodness is the most prominent in humans since being born in a state of nature. Based on these differences, the problem arises in this research that are how the views of the interpreters in interpreting verses and hadiths about the potential of goodness and badness in humans, and how to make the potential of goodness for more involved than bad. This study aims to determine the opinion of the intrepreters and find out the reasons of each intrepreter in talking about the potential of goodness and badness in humans. The results showed that the potential of goodness is the most prominent in humans, also obtained a sign that in essence the positive potential of humans is stronger than the negative potential, it's just that the attraction of badness is stronger than the attraction of goodness, therefore humans are required to maintain the purity of the soul (nafs). So that the potential of goodness is more prominent than the badness, humans should guide this potential with some instructions that have been conveyed by Allah in the Qur’an, and so have been conveyed by the Prophet in the hadith, namely by keeping the heart to remain in nature.
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Ab Razak, Mohd Solleh, and Roshimah Samsudin. "Tertib al-Jam‘ dan al-Naskh dalam Mukhtalif al-Ḥadīth Menurut Sharaf al-Quḍāh: Satu Analisis." Journal of Usuluddin 49, no. 1 (June 30, 2021): 87–128. http://dx.doi.org/10.22452/usuluddin.vol49no1.4.
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The method used by hadith scholars in the issue of contradiction between hadith which is termed as Mukhtalif al-Ḥadīth usually involves three manhaj, namely al-Jam‘, al-Naskh and al-Tarjīḥ. In principle, the scholars of hadith arrange the order by putting al-Jam‘ as the first, then al-Naskh and followed by al-Tarjīḥ. However, a contemporary hadith researcher, Sharaf al-Qudāh, was found to have presented a different order as compared with presented by hadith scholars. Therefore, this article aims to examine the views of Sharaf al-Quḍāh regarding the sequence of manhaj solution of Mukhtalif al-Ḥadīth based on the manhaj of hadith scholars. To implement this purpose, the writer is used library research based on qualitative research through contents analysis in order to record and analysis data. The finding of this research shows that the sequence of al-Hadith methodology which is proposed by Sharaf al-Quḍāh is acceptable among muḥaddithīn even though it is not clearly stated in Muṣṭalaḥ al-Ḥadīth writings. Accordingly, this writing is the way to enhance the understanding in accordance with the sequence of aplication methodology amongs the muhaddithīn in order to eliminate the contradiction between al hadith.
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Rehman, Dr Habib ur. "Status of Deriving Hadith and Narration by Ahl e Bid’at, Specific Study of Allama Ahmad Shakir’s Views." ĪQĀN 1, no. 01 (December 31, 2018): 47–60. http://dx.doi.org/10.36755/iqan.v1i01.28.
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Allama Ahmad Shakir was a great researcher and has a good command on religious literatures and studies. In his era, he took a great place among the scholars as a specialist in hadith, Islamic jurisprudence, Quranic interpretation, history & principals of aforementioned Subjecta. Now, he is recognized as an authority on principalities of sciences of hadith and jurisprudence. He discussed in his books regarding Sciences of hadith about narrators of hadith which are called ahl e bid‘at and the status of their Ahad?th. Because, there is a huge conflict between many principalities in perspective of accepting their Ahad?th or rejecting them. In this article, based an analytical study, some of his major and innovent concepts and justified principals about ahl e bid‘at are discussed which he had presented in his books or shows his research methodologies in different books with a special study on al-musnad by Imam Ahmad Bin Hanbal (r.a). The research shows his viewpoints regarding this kind of narrators that they are, with some conditions, acceptable and their Ahad?th are also should be narrated. Although, some ancient scholars do not allow with primarily conditions, which are described in this study along with their status & conditions.
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Usman, Abur Hamdi, Abu Zaki Ismail, Mohd Khafidz Soroni, and Rosni Wazir. "Rise and Fall of Development: How does Hadith Views on Economic System?" Asian Social Science 11, no. 27 (November 22, 2015): 168. http://dx.doi.org/10.5539/ass.v11n27p168.
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<p>As many as 40% of the population that categorized poor people in the world on which their income less than 2 US dollar per day is the result of the existing applied economics theories and they have failed to obtain sustainability and stability condition. The economic theory that is now developed mainly use positivism approach where normative assessment dispensed. This paper attempts to re-open the history back into the 6<sup>th</sup> century, where the Prophet Muhammad (pbuh) tried to develop the economy of the state using concept taken from the hadith (prophetic tradition). This concept is the very roots of the improving Islamic economics theory nowadays that comes up to be the best alternative concept to replace upon the fail conventional theories. Qualitative approach through document analysis of relevance references as well as historical approach use to observe the economic development in the eye of hadith.<strong></strong></p>
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Noor Ikhsan Silviantoro, Sucipto, and Ikmal. "TELAAH METODOLOGI PENYAHIHAN IBNU HIBBANTERHADAP HADIS ((اقْرَؤُوا عَلَى مَوتَاكُم يس))." Al-Majaalis : Jurnal Dirasat Islamiyah 6, no. 2 (May 20, 2019): 81–112. http://dx.doi.org/10.37397/almajaalis.v6i2.115.
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When talking about the validation of the hadith in detail, we will understand that there are five conditions agreed upon by the clerics, and there are also additional conditions or comparisons made by some scholars.Among the scholars who have different conditions for the validation of hadith is Ibn Hibban. He has the requirements of saheeh traditions which are quite unique, which are very tight and very loose. So that with it appeared friction in establishing the keshahihan of several traditions in the Saheeh book with other scholars. This is what drives us to conduct this research. The goal is that we can find out how the methodology of Ibn Hibban in validating the hadith, how the views of scholars in assessing his methodology, and examples of disputed traditions.This study uses a qualitative approach, where we try to present a complete picture of the problems being discussed by exploring and clarifying several different views directly from the primary source, then we use analysis, to produce conclusions that can be accounted for. And we use non-interactive types of research, which do not collect data except through analysis of documents and libraries and do not involve interaction with respondents. With this research, a number of conclusions were produced, namely the methodology of Ibn Hibban considered mutasahil in giving the requirements of the saheeh hadith agreed upon by the ulama, which allowed the Majhul narrative to be in the tsiqah category, and this was criticized by the scholars. Among the examples of the hadith is the hadith about Yasin, so that the degree is weak.
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Fauzan, Agusri. "Pengujian Hadits Ahad Dengan Al-qur’an (Studi Komparatif Syafi’iyyah dan Hanafiyah)." Manhaj: Jurnal Penelitian dan Pengabdian Masyarakat 4, no. 1 (September 27, 2019): 20. http://dx.doi.org/10.29300/mjppm.v4i1.2372.
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One of the efforts of the scholars in sterilizing the hadith from counterfeiting is to criticize the hadith. Because by criticizing a hadith it will be known whether the hadith is authentic, da'eef, or maudhu '. Criticism of the hadith itself is divided into two, namely criticism of matan and sanad. Historically, criticism of Matan was born earlier than criticism of Sanad. Matan criticism was already in the time of the Prophet Muhammad, while sanad criticism only emerged after the slander among Muslims, namely the division between them following the killing of Usman bin Affan in 35 AH To determine whether or not a hadith was accepted, the hadith scholars have establish the rules of the righteousness. Where all of that has been poured out in detail in the discussions of science must al-hadith. But lately, the jurists who have an interest in using hadith as a source of law, do not stop at the testing set by muhadditsin. They added some more testing criteria so that the hadith was truly believed to be something that was sourced from the Prophet and could be used as proof and practiced. Among these tests is confirming the Prophet's hadith with the Qur'an, sunnah masyhûrah and ‘general al-balwa. In this paper the author will try to explore briefly related to this issue which includes: How are the views of scholars (muhaddits and fuqaha ') regarding the confirmation of the hadith with the above three things, the arguments used by scholars related to their opinions, and their practical examples in in confirming the hadith.
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Supian, Aan. "Kontribusi Pemikiran Hasbi Ash-Shiddieqy dalam Kajian Ilmu Hadis." MUTAWATIR 4, no. 2 (September 10, 2015): 270. http://dx.doi.org/10.15642/mutawatir.2014.4.2.270-291.
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<p>The studies of hadith and scientific reseaches in Indonesia found the momentum around the end of the 20th century. One of the figure whose enough concern on this field is Hasbie Ash-Shiddieqy. Some of Hasbie’s thoughts in the hadith field which is become point of view in this article include: First, his view on the substance of the hadith and <em>Sunnah</em> and its periodization. Secondly, the criteria of hadith’s validity. Third, the research and the maintenance of <em>h</em><em>adîth</em>. Fourth, the methodology of understanding the hadith (<em>sharh</em><em> al-h</em><em>adîth</em>). Hasbi thought that the hadith are all events that leaning to the Prophet Muh}ammad, although it happened only once in the lifetime of the Prophet, and although only narrated by a narrator. Then Sunnah is the actions of the Prophet Muh}ammad that <em>mutawâtir</em>. Validity of hadith in Hasbi’s point of view must include of two criteria, that is the validity (<em>s</em><em>ah</em><em>îh</em>) of <em>sanad</em> and <em>matn</em> of hadith. Hasbi seems to emphasize a study of the hadiths that the quality is not clearly by applying the criteria of validity of the hadith and the theory of <em>nâsikh wa mansûkh</em>.</p>
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Dost, Abdul Karim, and Sahibzada Baz Muhammad. "http://habibiaislamicus.com/index.php/hirj/article/view/203." Habibia Islamicus 5, no. 2 (June 17, 2021): 1–11. http://dx.doi.org/10.47720/hi.2021.0502u01.
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The words and deeds of the Prophet Muhammad (peace be upon him) and the speech and approval that is found in the religion besides the Quran, The terms Sunnah and hadith are common for this. They are usually used in the synonymous sense. That is, the meaning of the Sunnah is the same as that of the hadith. Mr. Javed Ahmad Ghamdi holds contrary opinion for both these terms. He makes clear distinctions. He is convinced of the difference in their evidence as well as in their meaning and significance. Some scholars consider this position to be wrong from the point of view of scholars and consider it against the views of jurists and narrators. Zayed Al-Rashidi writes in one of his articles entitled "Javed Ghamdi's Concept of Sunnah" that "According to Javed Ghamdi, Sunnah is not based on any rules and regulations on the basis of which one can decide whether any work is Sunnah or non-Sunnah." Yes, but the Sunnah is the name of a list of things in which there can be no increase or decrease in any reference. Yanghamdi writes that the thought and method is in accordance with the thought and method of the Salaf Imams. The fact is that the Salaf and the Muhaddithin have not made any distinction between the meaning of Sunnah and Hadith. They consider both Sunnah and Hadith to be synonymous and synonymous. No Imam Muhaddith or Faqih has said so. According to them, Hadith and Sunnah are synonymous and synonymous. What is proved by the words, deeds and speech of the Prophet (peace and blessings of Allah be upon him) is a victory in the religion. Say Hadith or Sunnah, it's the same thing. This study declares that perception of Ghamidi's about Sunnah and Hadith is differ from other jurists.
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Pratama, Aunillah Reza, and Wildan Hidayat. "FENOMENA BULLYING PERSPEKTIF HADITS: Upaya Spiritual Sebagai Problem Solving atas Tindakan Bullying." Dialogia 16, no. 2 (January 15, 2019): 175. http://dx.doi.org/10.21154/dialogia.v16i2.1502.
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Abstract: This article examines one of the social problems that become global issues, namely the phenomenon of bullying. Bullying is acts of intimidation in the form of physical or psychic against a person caused by a person's superiority attitude, to feel entitled or powerful to intimidate others. This study examines bullying with the perspective of the hadith of the Prophet. This study sought to discover the significance of the phenomenon of bullying with hadith, as well as the exploration of preventive measures offered by the Prophet's hadith. The method used is descriptive-analytical. The results of this study: 1) Hadith Ibn Majah: 3203 in general explains how the hadith views bullying behavior towards degrading behavior. The word ih{tiqa>r has a correlation meaning to the orientation of bullying behavior that is degrading. 2) The basic idea of hadith is examined is the value of humanism, namely the idea that aims to revive the sense of humanity and aspire to a better life. 3) The preventive measures offered by the hadith are: a) giving spiritual awareness of the importance of preventing bullying early on, b) supporting cooperation and breaking the cycle of conflict, c) eliminating inferior attitudes for bullying victims and hone assertiveness.ملخص: تبحث هذه المقالة واحدة من المشاكل الاجتماعية التي أصبحت قضية عالمية، وهي ظاهرة البلطجة. البلطجة هي فعل الترهيب في شكل المادية أو نفسية ضد أي شخص بسبب موقف التفوق للشخص، ليشعر بعنوان والسلطة لتخويف الآخرين. تبحث هذه الدراسة في البلطجة من منظور حديث النبي. وحاولت هذه الدراسة اكتشاف أهمية ظاهرة البلطجة مع حديث النبي، فضلا عن استكشاف على التدابير الوقائية التي تتيحها حديث النبي. الطريقة المستخدمة هي وصفية تحليلية. نتائج هذه الدراسة: ١- الحديث رواه ابن ماجه: ٣٢٠٣ عموما تصف كيف بدأ الحديث النبي في قانون البلطجة كشيء يؤدي إلى سلوك اللاإنسانية. كلمة "إحتقار" لها علاقة ذات دلالة مع توجه سلوك البلطجة، وبالتحديد اللاإنسانية. ٢- الفكرة الأساسية للحديث الذي تمت دراسته هي قيمة النزعة الإنسانية، وهي فكرة تهدف إلى إحياء إحساس بالإنسانية وتطمح إلى حياة أفضل. ٣- الإجراءات الوقائية التي يقدمها الحديث هي: أ- توفر الوعي الروحي حول أهمية الوقاية المبكرة من البلطجة، ب- دعم التعاون والخروج من دائرة الصراع، ج- القضاء على المواقف منخفضة لضحايا البلطجة وصقل مهارات تأكيد الذاتAbstrak: Artikel ini mengkaji salah satu problem sosial yang menjadi isu global, yaitu fenomena bullying. Bullying merupakan tindakan intimidasi berupa fisik maupun psikis terhadap seseorang yang disebabkan sikap superioritas seseorang, hingga merasa berhak atau berkuasa untuk mengintimidasi orang lain. Penelitian ini mengkaji bullying dengan perspektif hadits Nabi. Kajian ini berusaha menemukan signifikansi fenomena bullying dengan hadits, serta eksplorasi atas tindakan preventif yang ditawarkan oleh hadits Nabi. Metode yang digunakan adalah deskriptif-analitis. Hasil atas kajian ini: 1) Hadis riwayat Ibnu Majah: 3203 secara umum menjelaskan bagaimana hadis Nabi memandang tindakan bullying mengarah pada perilaku merendahkan. Kata ihtiqa>r memiliki korelasi makna terhadap orientasi perilaku bullying, yaitu merendahkan.2) Ide dasar hadits yang dikaji adalah nilai humanisme, yaitu paham yang bertujuan menghidupkan rasa perikemanusiaan dan mencita-citakan pergaulan hidup yang lebih baik. 3) Tindakan preventif yang ditawarkan hadis tersebut: a) memberikan kesadaran spiritual tentang pentingnya pencegahan bullying sejak dini, b) mendukung kerjasama dan memutus lingkaran konflik, c) menghilangkan sikap inferior bagi korban bullying dan mengasah kemampuan asertif.
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Maftuhin, Arif. "Adakah Ruang Ijtihad Untuk Isu Homoseks?" Musãwa Jurnal Studi Gender dan Islam 2, no. 1 (March 30, 2003): 29. http://dx.doi.org/10.14421/musawa.2003.21.29-40.
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Thus far the views of experts of Islamic jurisprudence regarding homosexuality have been very clear in forbidding it. The Alqur'an, Hadith and Ijma' are the bases of the prohibition on marriages of this kind, although jurists differ in their views on the punishment for homosexual behaviour. Malik, ash-Shafi'i and Ahmad equate the punishment for homosexual acts with that for adultery, whereas Abu Hanifah views it as a ta'zir punishment (one determined by the government). Meanwhile, the· view of some that homosexuality is a natural and predetermined phenomenon presents its own challenges: how will Islamic law respond to the claim that homosexuality is a part of our basic human rights that must be protected?
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Maulana, Luthfi. "Telaah Ulang Talak Sirri Melalui Hermeneutika Nurun Najwah." HIKMATUNA : Journal for Integrative Islamic Studies 4, no. 1 (June 15, 2018): 53. http://dx.doi.org/10.28918/hikmatuna.v4i1.1269.
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The socio-historical reading of the hadith does not seem to have been adequately studied, so the study of hadiths to find the authenticity of the text and its precise meaning is still to be considered, this consideration is due to the very rapid development of contemporary society, to the extent of requiring a review of the process a meaning maqasid hadith, it is certainly to emphasize the view of hadith as the foundation of Islamic law which put forward various aspects, hermeneutics of hadith as a science that reflects the text of hadith in recording the history of the past, then understood existentially in the present situation need to be moved, in order to achieve interpretation which is close to the truth. This is because the hadiths have been formed in the time of the Prophet, while the post-life of the Prophet has continued to develop, so that life is now required to adapt to that source, as the textual understanding of talak will lead to an understanding that tends to position women as parties who get a very disadvantaged position, again under any circumstances if a husband has said the word "talak", then a divorce is a necessity, whether a husband is conscious or unconscious. So this concept is very discriminative, contextual re-understanding of the traditions that explain about the talak sirri need to be peeled back, in order to know how the context and terms of legal and formal registration of divorce to be understood in the current era.
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Nurhayati, Nurhayati. "Kesehatan dan Perobatan dalam Tradisi Islam: Kajian Kitab Shahih Al-Bukhârî." AHKAM : Jurnal Ilmu Syariah 16, no. 2 (December 11, 2016): 223–28. http://dx.doi.org/10.15408/ajis.v16i2.4452.
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Health and Medicine Treatment in Islamic Tradition: a Study on Sahîh al-Bukhârî. The main objective of medical treatment in Islam is to maintain health rather than curing the disease. This article specifically discusses the views of Imam Bukhari on health coverage and medicine treatment in Islam as stated in his book, Sahih al- Bukhari. Sahih al-Bukhari is one of the most important and authentic collection books of Hadith. The description of health and medicine in Saheeh al-Bukhari discussed in the chapter of al-Tibb. The Hadiths collected in the book are more associated with the prevention treatment (preventive medicine) rather than the healing treatment (therapeutic medicine).DOI: 10.15408/ajis.v16i2.4452
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Purwaningsih, Sri, Thiyas Tono Taufiq, and Muhammad Faiq. "Living Hadith in the Bari'an Ritual of Sidodadi Society." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 22, no. 2 (July 30, 2021): 391. http://dx.doi.org/10.14421/qh.2021.2202-06.
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This research is conducted to comprehend the typology of living Hadith in Indonesia based on the ritual-based Hadith in Sidoadi’s society. The ritual-based Hadith called Bari’an ritual. the Sidodadi's people have been trying to preserve the Bari'an ritual. This ritual is related to a major change in the history of the Dudak village, which is now called Sidodadi. This study focuses on how the views of the Sidodadi's people on the Bari'an ritual, the ritual forms of Bari'an in Sidodadi, the meanings of the present Bari'an rituals, and its relevance to the values of the Hadith. This is a socio-cultural study with a phenomenological analysis approach. The problem is answered based on qualitative data with the technique of interpretation of emic and ethics. With such emic and ethical interpretation techniques, it can be seen that the forms of the Bari'an ritual in Sidodadi historically have shifted including its motive, meaning, as well as values. The shift is caused by a transformation of the beliefs of Sidodadi's people from Islam 'Kejawen' (Javanese Islam) filled with myths, superstition, and sesaji, turned into Popular Islam filled with values of Hadith.
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Fattah, Abdul. "KONSEP PENDIDIKAN KARAKTER DALAM PERSPEKTIF HADITS." TARBAWI : Jurnal Pendidikan Agama Islam 1, no. 2 (January 22, 2017): 113–22. http://dx.doi.org/10.26618/jtw.v1i2.364.
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Pendidikan karakter adalah menanamkan karakter tertrtu sekaligus ,memberikan benih agar peserta didik mampu menumbuhkan karakter khasnya pada saat menjalani kehidupan di masyarakat. Dengan menjalani sejumlah gagasan atau model karakter tidak akan membuat peserta menjadi kratif, namun membutuhkan sebuah konsep yang matang mampu menumbuhkan karekter siswa. Salah satu konsep pendidikan karakter yang telah lama dibuat oleh Rasulullah lewat Hadits-haditsnya. Konsep pendidikan karakter yang digambarkan dalam hadist Rasulullah sangat penting untuk di kembangkan dan dipelajari. Adapun kualitas hadis tentang konsep pendidikan karakter adalah dari sanad maka hadis bersatus sahih li zatihi, demikian juga dari sahih segi matan. Sementara konsep pendidikan karakter dalam hadits ada dua. Pertama, pembentukan karakter yang didasari keteladanan akan menuai kebaikan bagi dirinya sendiri dan orang lain. Oleh karenanya pengaruh keluarga sebagai tempat pendidikan pertama bagi sang anak harus berupa orang-orang yang baik pula. Kedua,dalam pandangan Islam, manusia lahir di dunia ini membawa fitrah,potensi, kemampuan dasar, atau pembawaan (hereditas). Kata Kunci: Pendidikan Karakter, Perspektif Hadits ABSTRACTCharacter education is to instill certain character at once, giving the seeds so that learners are able to cultivate its distinctive character at the time into the life of the community. By taking some ideas or models will not make the character become creative participants, but requires a mature concept was able to grow the character of students. One concept of character education that have long been made by the Prophet through the Hadith-hadith. The concept of character education that is described in the hadith the Prophet is very important to be developed and studied. As for the quality of the hadith about the concept of character education is of sanad become Shahih li zatihi, as well as valid in terms of honor. While the concept of character education in the hadith there are two. First, the establishment of which is based on the exemplary character will reap goodness for himself and others. Therefore, the influence of family as the first school for the children should be good ones anyway. Secondly, in the view of Islam, man is born in this world bring the nature, potential, basic abilities, or nature (heredity). Keyword: Character Education, Hadith Perspektif
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Nasrulloh, Nasrulloh. "Epistemologi Ḥadīth Kontemporer Muḥammad Shaḥrūr." ISLAMICA: Jurnal Studi Keislaman 12, no. 2 (March 3, 2018): 507–30. http://dx.doi.org/10.15642/islamica.2018.12.2.507-530.
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The development of ḥadīth in Indonesia needs an epistemological change, from ideological to critical reasoning. If the epistemology does not change, the development of hadith will be stagnant. Ḥadīth studies will only repeat the views of scholars from the classical period that cannot be applied in Indonesian context, or even will not be able to contribute to solve socio-religious problems in modern society. It is because the development of method in understanding hadith is not only influenced by time and situation, but also by changes in epistemology. A contem-porary thinker, Muḥammad Shaḥrūr has a controversial theory of hadith understanding where he uses burhānī epistemology, an epistemology that prioritizes reason rather than text or intuition. The implication of Shaḥrūr’s thought in the domain of contemporary ḥadīth studies will imply that hadith studies will take into account historical factors and social sciences to grasp meaning relevant and compatible with the principle of humanism. This is of course relevant with the principle of Islam, ṣāliḥ li kull zamān wa makān.
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Abdullah, Muhammad Faisal, and Ziad Salim Abbadi. "تعققبات القسطلاني في كتابه إرشاد الساري على ابن حجر العسقلاني في كتابه فتح الباري: نماذج مختارة من أول كتاب بدء الوحي حتى نهاية كتاب الحجّ." Maʿālim al-Qurʾān wa al-Sunnah 14, no. 1 (June 1, 2018): 1–35. http://dx.doi.org/10.33102/jmqs.v14i1.114.
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This study tries to examine the criticism of al-Qastallani in his book, Irshad al-Sari on al-Hafiz Ibn Hajar’s book Fath al-Bari bi Sharh Sahih al-Bukhari, whereby from both writers they are reflexed to the hadith texts in Sahih al-Bukhari. This study relies on the inductive method, data analysis and critical method. In oder to ensure the validity and the accountability of the research, both books were being analyzed. The criticisms of al-Qastallani in his book were found in many aspects included in the matter of narrators of hadith, the explanations of the hadith texts, language, the Gharib al-Hadith (unusual word) and so on. This research studies above matters in a critical scientific way by analyzing data, the validity, the accountability of critics between statements made and reasonable opinions or views from scholars. This study also tries to look to the righteous person between them. Within this research, the background of al-Qastallani who was known as a prominent scholar also could be identified.
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Yasser Mohammad Nouri Aldeirshawi. "قواعد أصول الحديث في رسالة الإمام الشافعي محمد بن إدريس رحمه الله تعالى." Maʿālim al-Qurʾān wa al-Sunnah 16 (December 14, 2020): 76–97. http://dx.doi.org/10.33102/jmqs.v16i.245.
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This research is an inductive analytical study on the fundamentals of the science of Hadith extrapolated by Imam Al-Shāfi’ī (May Allah have mercy on him) in his book Ar-Risālah (The Epistle) along with the discussion of later scholars. In this research, I identified all these principles and theories that are related to the science of Hadith that were discussed in the book. In addition, I made a thorough study on the scholars’ position with their views, opinions and understandings to them. In the end, I came across some findings, most important among them is that, Imam Al-Shāfi’ī was the first to establish the fundamentals theories of the science of Hadith, as he was the first to coined its terminologies, and discussed the theories in such a way never preceded by any scholar. These were later, the subsequent scholars relied upon them in their writings.
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Muassomah, Muassomah, and Penny Respaty Yurisa. "USTHURAT MAN'I Al-ZAWAJ BAYNA ANSABI JUMINU WA KURUMAN (BI AN-NADZARIYAT AL-BUNYAWIAT LI CLAUDE LÉVI-STRAUSS WA HADITH AN-NABI)." LiNGUA: Jurnal Ilmu Bahasa dan Sastra 14, no. 2 (January 6, 2020): 305–16. http://dx.doi.org/10.18860/ling.v14i2.7984.
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In an age of industrial and technological advancements, there are still people who believe in the myth of the prohibition of marriage between the Gomino and Cruman lineages. This myth originated from the battle between troops led by Sindo Joyo and soldiers led by Kidang Palih. Kidang Palih was killed by Sindo Joyo in that battle. Then this myth emerged. This study was analyzed with the structural theory of Claude Levi-Strauss, who examined myths. In this study, researchers also found views from the hadith of the Prophet because in the hadith talking about the prohibition of marriage. According to the research results, the reason for the marriage ban was that the Sindo Joyo and Kidang Palih troops fought until Kidang Palih was killed by Sindo Joyo. Kidang Palih's wife was also killed, he dressed as a man and fought with Sindo Joyo. Claude Lévi-Strauss structurally divides this myth into 8 episodes. There are 5 characters in this myth. Meanwhile, according to the Hadith considered explaining that there is no hadith that prohibits marriage according to lineage. But offspring are taken into consideration when choosing a husband or wife.
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Zuhdi Dh, Achmad. "Kontraversi tentang Tersihirnya Nabi Muhammad saw." ISLAMICA: Jurnal Studi Keislaman 2, no. 2 (January 22, 2014): 182. http://dx.doi.org/10.15642/islamica.2008.2.2.182-199.
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The prophetic saying (hadith) that speaks of the prophet being influenced by the soothsayer has been a subject of controversy among the Muslims over centuries. Some ‘ulama argue that that hadith is not authentic on the ground that it is not logical and is not in line with the very teaching of the Qur’an, sound reason and the overall tenets of Islam. The Mu’tazlites are among those who belong to this group. Among the legalists, there are outstanding ‘ulama who are also against this hadith such as Abu Ishaq al-Istarbadi of Shafi’iyyah, Abu Bakr al-Razi al-Jassas of Hanafiyyah, and Ibn Hazm al-Dhahabi of Zahiriyyah. In addition, Muhammad Abduh and Rashid Ridha are listed among the modern scholars who strongly argue against it. Other group of ‘ulama nonetheless argue that that hadith is sound and authentic both in terms of its chain of narration as well as in terms of its text. Imam al-Bukhari, Imam Muslim and Ibn Qayyim belong to this second group of ‘ulama. How do these two groups of ‘ulama with conflicting views develop their argument on the subject, is the question that this paper is interested in answering.
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Fadlilah, Nur. "Keadilan Sahabat Nabi dalam Perspektif Fuad Jabali." MUTAWATIR 2, no. 1 (September 9, 2015): 110. http://dx.doi.org/10.15642/mutawatir.2012.2.1.110-127.
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Companions of the prophet Muhammad is believed to be the best there ever was Muslim in an Islamic society. The majority of Muslim believe that all the companions of the Prophet is legally fair. The are other views on justice companions into the following categories. a) there is no difference between the companions of the prophet with other Muslim communities whenever and wherever, b) justice companions of the prophet is only given to those who are close to the prophet, and c) justice friends must be determined engagement their slander. Expert hadith of the Prophet, because to save its authentic hadith that the prophet (to be used as evidence in the practice of religious teaching in everyday life) tend to increase the number of friends by creating high standars no to put people into this prestigious group. People Mu‘tazilah considered reasonable as the most important tool in interpreting revelation. Therefore, the Mu’tazilites regard hadith prophet less important than the sense that it tend to limit the number of friends by creating higher standards.It can reduce the number of hadith prophet drastically and educe their role in upholding dogma than sense
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Hamdani, Fikri. "WACANA HADIS DALAM MANHAJ NAHDLATUL ULAMA’." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 13, no. 1 (February 5, 2018): 27–47. http://dx.doi.org/10.24239/rsy.v13i1.89.
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This simple article describes the discourse of Hadith in the manhaj of Nahdlatul Ulama. This discussion is descriptive-analytical study focused on NU's view of the hadith of the Prophet. In its development, the clerical view of hadith is very diverse, it is due to the approach and methodology used are different from each other. NU is one of the largest Islamic organizations in Indonesia, also has its own perspective in understanding the hadith of the Prophet. For example about the criteria of hadith accepted or rejected, both in terms of status or position of hadith and the practice of a hadith. This discussion is very interesting to be studied more deeply, because this is very closely related to the legal istinbath of Nahdlatul Ulama which is contained in Bahtsul Masa'il.
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Chan, Sukmasari Dewi, and Al Halik. "BIMBINGAN DALAM MENUMBUHKAN SIFAT MALU PERSPEKTIF HADIS NABI SAW." Jurnal Bimbingan Penyuluhan Islam 2, no. 2 (January 24, 2021): 302. http://dx.doi.org/10.32332/jbpi.v2i2.2593.
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Abstract
Don't get embarrassed, this is what the author will cover in this article. The author departs from the phenomenon of waning shame that is rife today. A person can easily indulge in his genitals, indulge in disgrace, or walk in front of the camera which is then shown to the crowd. Unfortunately there are still many who feel ashamed to do good, convey the truth, study and others. Therefore in this article the writer will explain how the hadith of the Prophet SAW views shame itself. The author uses the maudhu'iy method, collecting traditions that have a theme related to the title the author adopts. To trace the hadiths related to the shyness of the author, use the Kitab al-Mu'jam al-Mufahras li Alfazh al-Hadis al-Nabawi by A.J Weinsink with the keyword that the author searched for was.
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Noreen, Maryam, and Dr Abzahir Khan. "A Critical Study of Maulana Shams Naved Usmani’s Rare Thoughts and Writings about Hinduism." Fahm-i-Islam 2, no. 2 (December 30, 2019): 25–43. http://dx.doi.org/10.37605/fahm-i-islam.2.2.3.
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Acharya[i] Maulana Shams Naved Usmani’s was an important thinker (mufakkir) and researcher of his times. He had extensive knowledge regarding Hindusim. He was a passionate advocate of Hindu-Muslim inter-faith dialogue, spawning a new trend in India Muslim literary and activist circles. Maulana chartered a new course in Islamic literature in India, seeking to combine a commitment to inter-faith dialogue with what seems to have been his principal mission, that of Da’wah, or inviting others to Islam. Muslim understanding for the first time has highlighted an aspect regarding Hinduism where hindu sacred books are read in contrast with quran and hadith and scattered facts about Islam are collected and presented to manifest the true picture of Islam. Though in the past too, there existed to some extent the proof in Hindu sacred texts regarding the truth of Islam, this trend increased after Maulana’s work in this context. He explained the meaning and interpretation of many important Hindu views in the light if Islam. For this purpose, he also used translated texts, and sayings of sufis besides Quran and hadith. So, this study is an attempt to present Usmani’s views on understanding Hinduism and critically analyze his views in this regard.
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Putra, D. I. Ansusa. "‘FITNA’ IN EVERYDAY LIFE: Phenomena of the Digital Behavior of Indonesian Muslim Society on Dajjal Hadith." ULUL ALBAB Jurnal Studi Islam 21, no. 1 (June 29, 2020): 1. http://dx.doi.org/10.18860/ua.v21i1.7750.
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<p><em>Dajjal appearance discussion in the last decade has been the trending among Muslim. There are massive search for religious doctrines text on Dajjal in digital media. This is oriented towards certain views about the world, social and cultural conditions, political project, political subjectivity, attitudes, and practice or competence. The behavior affects social-political life through the contextualization of hadith about Dajjal. This study aims to obtain a complete picture of digital media behavior in understanding religious doctrines related to Fitna of Dajjal among Muslims. This article combines Muslim theory of Cosmopolitanism Khairuddin Aljunied and living hadith approach, supported by data from google trend search throughout 2019. The results showed that there were four digital behaviors of Indonesian Muslim related to Dajjal hadith, first, searching instantaneously; second, reviewing from internet; third, joining the contextualisation discussion; and fourth, liking the personalization and illustration. The most frequently sought topic is about the prayer to be protected from Fitna of Dajjal. In addition, the study also tried to prove that this digital behavior is formed massively because of supply and demand pattern. It means that there are groups producing Dajjal hadith in public sphere regularly since they are supported by the many interests of consumers.</em></p>