Journal Of Hadith Studies

The Challenge to Mahmoud Abu Rayyah's Thoughts on The Significance of Abu Hurairah and Ka'b Al-Ahbār in Hadīth Narration

Jamal Ahmed Bashier Badi, Saadeldin Mansour Gasmelsid, Alhafidh Nasution — Sun, 01 Dec 2024 00:00:00 +0800

In response to Mahmoud Abu Rayyah's accusations against Ka'b al-Ahbār, this study attempts to address the claims that he was the ‘first Jewish’ in Islam, that deceit and hypocrisy led to his conversion to Islam, and that he was the first to support the Jewish people's movement in Jerusalem. This study uses qualitative methods with a type of literature analysis supplemented by analysis of content to analyze to understand Abu Rayyah's thoughts on his criticism of the relationship between Abu Hurairah and Ka'b al-ahbar. In this case the author also analyzes the criticism with the method of criticism of Abu Rayyah's thoughts. In response, the following was said: Regarding the Islamic conversion of al-Ahbār: There is universal agreement among historians regarding the validity of al-Ahbār’s conversion to Islam, having previously served as a Jewish priest. Ka'b was among the wisest Jews in his generation. He addressed Arabic with ease and had extensive knowledge of both the Prophet's Sunnah and the Holy Qur'an. As a result, Ka’b al-Ahbār 's conversion to Islam helped Muslims gain a thorough understanding of Judaism and played a significant role in converting Jews to Islam. Considering the connection between Abu Hurairah and Ka'b al-Ahbār, all historians concur that Abu Hurairah used to obtain numerous hadiths from al-Ahbār, who was one of his narrators. The Israeli hadiths and their attribution to the Prophet, peace and blessings be upon him, were not transmitted to Abu Hurairah by al-Ahbār, albeit these claims are unsupported. The hadiths from Ka'b al-Ahbār were verified by other sources, according to evidence that Abu Hurairah once collected. On the authority of the Prophet, regarding the hadiths recounted by Abu Hurairah.

Alasan dan Implikasi Penilaian Ulama’ Hadis Terhadap Pendongeng (Al-Quṣṣās) serta Orang Soleh (Al-Ṣālihīn)

Yuniar Indra Yahya, Umar Ali, Khamim — Sun, 01 Dec 2024 00:00:00 +0800

The storytellers (quṣṣāṣ) and righteous individuals (al-Ṣāliḥīn) are among those who frequently narrate hadiths, but Nawawi in the introduction of Sahih Muslim doubts the authenticity of their narrations, as they are considered to often fabricate hadiths. Therefore, this article will attempt to answer how the criteria for storytellers (quṣṣāṣ) and righteous individuals (al-Shalihin) are viewed by hadith scholars and the implications of both on hadith criticism. Through literature review, whether through classical texts, journals, or relevant books on the topic, the author found that there are two typologies of storytellers: the official storytellers (al-qussas al-rasmi) and the unofficial storytellers (al-qussas tatahwwu’i syakhsyi). Meanwhile, the role of the righteous individuals (al-Ṣāliḥīn) here is portrayed as spreading the fabrications of the storytellers (al-Quṣṣāṣ).

Status Riwayat Perawi Majhul antara Penerimaan dan Penolakan

A Irwan Santeri Doll Kawaid, Helimy Aris , Wan Kamal Nadzif Wan Jamil — Sun, 01 Dec 2024 00:00:00 +0800

The term Majhul denotes a classification within the study of hadith narrators, reflecting ambiguity regarding their reliability in transmitting prophetic traditions. This designation is commonly employed by hadith scholars to signify uncertainty about a narrator's character and trustworthiness. As a result, narrators categorized as Majhul are predominantly deemed dha'if (weak) by the majority of scholars, rendering the hadiths they transmit equally dha'if due to the inherent uncertainty surrounding their reliability. Extensive discussions on this classification are found across the corpus of ‘Ulum al-Hadith (The Sciences of Hadith). Nevertheless, is there a consensus among scholars that narrations from Majhul narrators are categorically dha'if? Or do divergent scholarly perspectives exist concerning the acceptability of their narrations? If alternative views are present, what are the arguments underpinning the assertion that such narrations are not dha'if? This study endeavors to critically examine the status of Majhul narrators by analyzing the factors that lead to their classification as weak, the degree of their weakness, and the validity of their narrations through the application of a rigorous content analysis methodology.

الحسن بن ذكوان ومروياته في الكتب الستّة: دراسةً استقرائيةً تحليليةً

Adi Hazmi bin Mohd Rusli — Sun, 01 Dec 2024 00:00:00 +0800

The al-Kutub as-Sittah are regarded as the primary and foundational sources of Islamic tradition, encompassing hadiths that address various aspects of the religion, including monotheism, legal rulings, virtues, and interpretation. These texts have served as essential references for the Islamic ummah over the centuries. Among the most authoritative of these collections is Ṣaḥīḥ al-Bukhārī, renowned for its systematic organization and the rigorous criteria for selecting narrators and hadiths. Despite its high status, Ṣaḥīḥ al-Bukhārī is not free from criticism, particularly concerning certain narrators. One such figure is al-Ḥasan bin Dhakwān, who has been criticized for his association with the al-Qadariyya sect, his practice of tadlīs from unreliable narrators, and his questionable memory. Some scholars have argued that al-Bukhārī included his narrations as supporting (mutābaʾah) rather than foundational (uṣūl) reports, thus not subjecting him to blame. However, subsequent scholars have accepted al-Ḥasan bin Dhakwān’s narrations, asserting that they fulfill al-Bukhārī’s criteria for authenticity. Consequently, this study aims to examine the status of al-Ḥasan bin Dhakwān and assess the authenticity of his narrations within the al-Kutub as-Sittah through a detailed investigation. The research employs an inductive approach to collect all of al-Ḥasan bin Dhakwān's narrations within the al-Kutub as-Sittah, coupled with an analytical methodology to evaluate his status and the authenticity of his narrations. The findings of the study indicate that al-Ḥasan bin Dhakwān's status is weak, with four accepted narrations and four rejected ones. Specifically, four narrations are deemed good (ḥasan), two are classified as very weak (shadīd aḍ-ḍaʾf), and two others are considered weak (ḍaʾīf)..

انتقادات حسن السقاف أحاديث البخاري بالدعوى فيها أخطاء تاريخية: دراسة تحليلية

Mohd Amirul Hassan Ahmad Tajuddin, Shayuthy Abdul Mannas — Sun, 01 Dec 2024 00:00:00 +0800

This paper aims to compile the hadiths that Hasan al-Saqqaf criticized in Sahih al-Bukhari on the grounds of historical inaccuracies. An analytical study is then conducted on the criticisms directed at these hadiths. The researcher uses a qualitative research method, specifically the documentary analysis method, by tracking Hasan al-Saqqaf's works, particularly from his Facebook page, and gathering two hadiths that were examined under the claim of historical inaccuracies. One of the key findings of the researcher is that Hasan al-Saqqaf's criticism of these two hadiths did not align with the methodology of hadith criticism in relation to history, according to the researcher's analysis, due to several reasons, the most significant being errors in handling historical sources.

Kedudukan Penggunaan Hadis Ahad Mengikut Perspektif al-Bukhari dan al-Syafie

Mohamad Qamarulzaman Bin Mohamad Zani, Amran Abdul Halim, Azman Abdul Rahman — Sun, 01 Dec 2024 00:00:00 +0800

The issue of using hadith al-ahad as a legal basis in Islamic jurisprudence has generated diverse opinions among scholars. In Islamic legal studies, hadith al-ahad is understood as a source of evidence that is of a speculative (zhanni) nature, rather than definitive (qat'ie), which leads to differences of opinion regarding its legal authority, particularly in discussions related to fiqh and aqidah. While fiqh discussions are often exposed to issues of divergence, differing viewpoints in jurisprudence sometimes provide flexibility for the Muslim community. This study focuses on the differing perspectives on the use of hadith al-ahad by al-Bukhari and al-Shafi'i, exploring their positions within the contexts of fiqh and aqidah debates. The research employs a qualitative methodology, reviewing relevant books and research articles, using an analytical approach to filter, examine, and explain the findings. The study concludes that there is a difference in opinion between al-Bukhari and al-Shafi'i; al-Bukhari recognizes the use of hadith al-ahad comprehensively in both aqidah and fiqh issues, whereas al-Shafi'i limits its use to fiqh discussions, although a minority opinion suggests that he also acknowledges hadith al-ahad as a valid source in matters of aqidah.

Analisis Fakta Sirah Berkaitan Kelahiran dan Kewafatan Nabi Saw dalam Buku Teks Pendidikan Islam Tingkatan Satu Berdasarkan Manhaj Al-Muḥaddithīn

Fadzlan Abd Kadir, Roshimah Shamsudin — Sun, 01 Dec 2024 00:00:00 +0800

This study is ‎predicated, among other things, on the disclosure of mistakes related to the sirah of Prophet ‎PBUH, which can be partly attributed to a lack of adherence to the strict method of criticism. ‎Furthermore, several prior analyses and critiques of textbooks demonstrate that there is no ‎guarantee that textbooks are error-free, even when it comes to the subject of sirah. Therefore, ‎this study attempts to analyze the facts of the sirah related to the birth and death of the Prophet PBUH using the muḥaddithīn’s methodology as a ‎reliable method. The study focuses on the content of sirah ‎in the Form One Islamic Education textbook. The method for data collection employed in ‎this study was library research. The data was then analyzed using the ‎inductive and comparative methods, as well as the method of the muḥaddithīn. The study discovered that the facts concerning the birth and death of the Prophet Muhammad (PBUH) vary, based on authentic hadiths, well-known opinions, agreed-upon facts, as well as facts that lack support from authentic hadiths. Furthermore, certain ‎narrations are accepted even though they are not backed up by an authentic narrative when ‎there is consensus among the scholars. Additionally, the study discovered that the analysis of the facts in the textbook yielded results that indicated both a high degree of factual accuracy and some facts that needed to be reviewed and corrected. These findings call for the attention ‎and action of pertinent parties to guarantee the highest standards of education.

Applied Sunnah During Hot Weather And Rainy Season: The Philosophy Of Faith And Mitigation Measures

Azwira Abdul Aziz, Abdul Rasydan Mohamad Rusli — Sun, 01 Dec 2024 00:00:00 +0800

The Sunnah of Prophet Muhammad (PBUH) encompasses various aspects of life. This paper aims to elevate the role of the Sunnah as a source of knowledge, while also applying it as a guide for life. The Sunnah guidance during hot weather and rainy season is among the important practices should be applied to gain the promising rewards for following the Sunnah, and also to provide benefits for daily life activities. This paper, based on thematic hadith research, gathers several hadiths related to the chosen topic, using the dorar.net/hadith application. This application was chosen because its credibility and authenticity have been proven through studies at the higher education level. All collected hadiths are ensured to be authentic, either classified as sahih or at least hasan in which are accepted as sharia evidence in Islamic law. If there is a difference of opinion among hadith scholars regarding the status of a hadith, prioritization will be made based on hadith methodology. The Arabic text of the hadith is included to receive blessings and for personal reflection. If the hadith text is long and contains various issues, the focus will only be on the desired issue from the sub-topic provided, without addressing other issues. The study found that the Sunnah of Prophet Muhammad (peace be upon him) related to hot weather and rain is highly significant, comprehensive, and suitable to be applied in human life. The Sunnah of Prophet Muhammad (peace be upon him) teaches humans to be aware and have faith in Allah (S.W.T.), in His power and to believe in the unseen, the Angels, and the Day of Judgment. Additionally, the application of the Sunnah, such as seeking shade, pouring water over the head, drinking cold beverages, avoiding crowds, and keeping oneself clean and fragrant, are very practical mitigation steps to reduce the negative effects of extreme heat. Meanwhile, the Sunnah's application in fostering awe toward natural phenomena, allowing raindrops to touch the body, praying, performing salah, expressing gratitude, not complaining, and avoiding superstitious beliefs reflects a deep sense of dependence on Allah (S.W.T.) and is very practical for spiritual aspects.

Hakikat Bidaah Hasanah dan Sayyi’ah Menurut Ahli Akademik di IPTA Malaysia

Amran Abdul Halim — Sun, 01 Dec 2024 00:00:00 +0800

This paper aims to explore the perspectives of academic scholars on Imam al-Shafi'i's categorization of bidaah into hasanah (good) and sayyi'ah (bad). The selected scholars are from the Academy of Islamic Studies at Universiti Malaya, Universiti Kebangsaan Malaysia, Universiti Sains Islam Malaysia, and Universiti Islam Antarabangsa, representing various fields within Islamic Studies. The research employs a survey method, specifically using cluster sampling. The author distributed the survey forms to academic staff at these universities. Based on the descriptive analysis of the survey results, it can be concluded that the scholars possess a strong understanding of hadith and the concept of bidaah. They also perceive that the study of hadith is insufficiently emphasized within society. Analyzing the overall responses, particularly regarding the concept of bidaah as derived from the hadiths of Kutub al-Tis'ah, their views align closely with those of scholars such as al-Nawawi, al-Syatibi, Ibn Hajar al-‘Asqalani, and others. Consequently, these scholars are well-positioned to serve as references for the community in addressing issues related to bidaah, particularly those specializing in hadith. It is hoped that this paper will provide guidance to educators, institutions, religious departments, and others in contributing valuable knowledge to the Muslim community, enhancing their understanding of the hadith of the Prophet Muhammad (SAW), applying these teachings in their lives, and clarifying any confusion or misunderstandings regarding Imam al-Shafi'i's categorization of bidaah.

Al-Hadith Al-Gharib in the Discourse of Hadith Studies; The Authenticity and The Authority

Abdul Kamil — Sun, 01 Dec 2024 00:00:00 +0800

This article aims to examine the concept of al-hadith al-Gharib from the perspective of hadith scholars. The primary research questions address: (1) What defines al-hadith al-Gharib in the terminology of hadith science? (2) How can the authenticity of al-hadith al-Gharib be assessed? (3) What are the debates among scholars regarding the authority of al-hadith al-Gharib? This study is categorized as library research, focusing on the concepts of al-hadith al-Gharib, its authenticity, and its authority. The findings indicate that al-hadith al-Gharib refers to a narration reported by a single narrator at any point in the chain of transmission, whether at the beginning, middle, or end of the isnad. Regarding authenticity, al-hadith al-Gharib may be classified as either authentic—such as sahih or hasan hadith—or inauthentic, such as da'if or fabricated hadith. The process of determining the authenticity of al-hadith al-Gharib primarily involves assessing the reliability of the singular narrator and comparing the hadith with other transmission chains. A hadith narrated by a trustworthy individual that does not contradict other reliable traditions is deemed authentic, while contradictory or unreliable narrations are considered weak. Regarding authority, scholars differ in their evaluation of al-hadith al-Gharib . The majority of scholars maintain that al-hadith al-Gharib can serve as a legal basis if it is authentic. In contrast, the Mu'tazilites reject the use of Ahad (single-narrator) hadith as a source of law. Meanwhile, the Hanafi school accepts al-hadith al-Gharib as a legal foundation, provided it is not part of the ‘umum al-balwa (general public affairs).

إسهامات السنة النبوية في تعزيز الاستدامة الصحية: دراسة تحليلية

Kabiru Goje — Sun, 01 Dec 2024 00:00:00 +0800

The prophetic guidelines serve as a rich source for understanding how to promote public health through sustainable means, contributing to addressing current health challenges. The significance of this research lies in the urgent need to tackle global health issues, such as chronic diseases and pollution, which demand effective and sustainable solutions. The research problem revolves around exploring how to utilize prophetic texts to develop health strategies that enhance well-being and disease prevention. This study focuses on analysing the prophetic sayings that address various aspects of health, including the importance of cleanliness, moderation in food, and healing practices, aiming to connect these principles with contemporary health practices. The choice of this topic stems from the desire to reclaim the prophetic heritage as a foundation for developing health models that align with modern challenges. The results have shown a significant alignment between prophetic principles and contemporary health concepts, reflecting the importance of prevention and the necessity of maintaining individual and community health. It is recommended to integrate these prophetic guidelines into health awareness programs to foster a sustainable health culture in accordance with Islamic values, which underscores the importance of this research titled "The Contributions of Prophetic Sayings in Promoting Health Sustainability: An Analytical Perspective.

Analisis Kesilapan Terjemahan Hadis dan Cadangan Penambahbaikan: Satu Tinjauan Awal

Ahmad Izzuddin Abu Bakar — Sun, 01 Dec 2024 00:00:00 +0800

The hadith of the Prophet is the second source of Islam after the Quran. For non-Arabs to understand this source at the initial stage, it needs to be translated. One of them is into the Malay language which is spoken by almost 300 million people in the Southeast Asian region. However, there are concerns about the validity of the translation. This is based on the fact that any error in the meaning of the hadith can lead to a distorted interpretation. This article will review the errors found in translation that are available on the internet. The research method used is a qualitative approach based on text analysis. There are three types of errors that will affect the meaning of the hadith. First: important words are not translated or omitted, thus eliminating the main meaning of the hadith. Second: translations that change most of the meaning of the verse. And third: translations that can trigger various probabilities of situations.

Prophetic Guidance on Debt Incurrence (Al-Istiqrāḍ) in Al-Ṣaḥīḥayn

Nurul Aqilah binti Abdullah, Zunaidah binti Mohd Marzuki — Sun, 01 Dec 2024 00:00:00 +0800

Debt is sometimes viewed unfavourably in religious contexts, primarily due to the cautions, admonitions, and potential repercussions that accompany it. However, historical records reveal that the Prophet Muhammad (PBUH) and his Companions engaged in debt transactions under certain circumstances. This study aims to explore Prophetic guidance on managing debt incurrence (al-Istiqrāḍ), drawing from authentic Hadith sources, primarily Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim. Through a content analysis of these hadith collections, this research identifies and examines thematic analysis related to debt incurrence and proposes four guiding principles observed in Prophetic debt practices: the permissibility of credit transactions, the allowance of borrowing from non-Muslims, the provision of collateral as a guarantee for repayment, and a general discouragement of debt incurrence. These principles, grounded in Prophetic tradition, offer a nuanced perspective on debt, suggesting both ethical guidelines and practical considerations for financial transactions within an Islamic framework.

السّنة التشريعية وغير التشريعية من أقول الرسول ﷺ وأفعاله :معالم وضوابط

Abdoul Karim Toure, Mesbahul Hoque, Ahmad Sanusi Azmi — Sun, 01 Dec 2024 00:00:00 +0800

Not all sayings and actions of the Prophet Muhammad (peace be upon him) are classified as legislative (tashree‘) mandates that must be followed by Muslims. This is because the Prophet's life encompassed four distinct roles: Muhammad as a human being, Muhammad as the Messenger of Allah, Muhammad as a ruler and head of state, and Muhammad as a judge. It is the responsibility of scholars to identify and distinguish which aspects of his sayings and actions fall under legislative guidance and which do not. Importantly, recognizing that some of his deeds stemmed from his human nature rather than being intended as legislation does not imply that imitating such actions is prohibited. On the contrary, performing such actions out of love for the Prophet and in emulation of him can earn a person reward—not as an obligatory act of worship but as an expression of affection and reverence for the Messenger of Allah.