Search

The interaction and exchange between local culture and Islamic culture dominate in influencing the social system. This research aims to explore the perspective of Hadith on the Gerudo and Topeng celebrations in Jambi. This research relies on an analytical descriptive method based on collecting library data from various paper and electronic sources and field data through observation and interviews. The researcher then used thematic methods in the takhrīj of hadith, involving the search for hadiths based on sentences related to the topic. In analyzing hadith texts, the researcher has employed a contextual method with comparison approach and has compared them with the opinions of 'ulamā' who are both supportive and critical of these approaches. The key finding of this research is that the taswīr prohibited by the Prophet Muhammad refers to taswīr that contains an 'illah or reason for its prohibition. This prohibition applies to taswīr used as a rival to Allah's creation, for worship, or due to elements in its form that contradict Islam. Therefore, Gerudo and Topeng are not considered prohibited taswīr because current practices no longer embody the reasons for their prohibition. [ABSTRACT FROM AUTHOR]

Copyright of Centre: Journal of Arabic Studies / Al-Markaz: Majallat al-Dirāsāt al-ʿArabiyya is the property of Brill Academic Publishers and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Darulfunun Ilahiyat is the property of Istanbul University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Islamic & Religious Studies / Majallah-yi ʿUlūm-i Islāmiyyah va Dīniyyah is the property of University of Haripur, Pakistan and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of College of Basic Education Researches Journal is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Arts Magazine is the property of Thamar University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Darulfunun Ilahiyat is the property of Istanbul University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Al-Adab / Al-ādāb is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Mutefekkir, Faculty of Islamic Sciences is the property of Aksaray University, Faculty of Islamic Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Contemporary Islamic Thought / Al-Fikr al-Islāmī al-Muʿāṣir is the property of International Institute of Islamic Thought (IIIT) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Bilimname is the property of IBAV (Research Foundation of Theological Science) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Dirasat: Shar'ia & Law Sciences is the property of University of Jordan and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Ecological crisis is well known concern. We are well aware about the enormous consequences we may face due to the environmental degradation. Different debates have been held on this issue on various platforms on national and international level. This paper highlights the references from the Holy Qurʼān and the sayings of the Holy Prophet (PBUH) as well as his (PBUH) practices, to bring into light the teachings and instructions of Islam. Examples from the life of the companions of the Holy Prophet (PBUH) have also been included. The data is mostly sought from secondary sources. It is a descriptive study and content analysis of the secondary data such as books, articles, journals etc. was used. The findings of the paper are that the environmental imbalance is caused by us. Our Greed and lust for profit and luxuries have tilted the delicate balance of the ecology. But our faith also teaches us that this can surely be overcome by following the teachings of our religion. The conclusion made thus is that only by putting into practice the teachings of moderation and balance taught to us by our religion and practiced by our Holy Prophet (PBUH), will we be able to overcome the problem in no time.

Copyright of Namaa Magazine is the property of Namaa for Research & Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abstrak: Tulisan ini mengulas hermeneutika Khaled M. Abou El-Fadl, dalam karyanya berjudul Speaking God’s Name: Authority and Women. Tokoh ini menarik untuk diteliti karena teorinya itu bermula dari fakta yang dialaminya. Mulanya dia pengagum salafi, kemudian mengkritik paham tersebut. Tulisan ini memfokuskan pada pemikirannya tentang makna dan teks agama. Untuk membongkar pemikiran Khaled digunakan metode deskriptif-analitis. Ternyata, hermeneutika yang ditawarkan Khaled dipengaruhi oleh beberapa tokoh hermeneutik Barat, terutama Gadamer dan Gracia. Dari situ, dia merumuskan lima prasyarat yang harus ditempuh seseorang dalam menafsirkan teks suci agama.Abstract: This paper examines Khaled M. Abou El-Fadl’s hermeneutics in his work entitled Speaking God’s Name: Authority and Women. This figure is interesting to study because his theory stems from his own experience. At first he was an admirer salafi, but later criticizes it. This paper focuses on his thoughts about religious meaning texts and applies descriptive-analytical method. This study shows that El-Fadl’s hermeneutics is influenced by western philosopher, such as Gadamer and Gracia. He formulated a set of condition upon which one has to ground his/her interpretation of religious texts.

In Islam, the fabricated hadith is the least acknowledged hadith. The scholars unanimously reject this hadith and forbid its recitation without identifying its status. Fabricated hadith’s core perversion is its justification for the Prophet Muhammad’s assassination (PBUH). Falsification of hadith has harmed numerous facets of life, including faith, religious legislation, and acts of devotion. Additionally, the number of false hadiths is growing daily. This chilling reality has become a concern due to the widespread dissemination of such hadiths through modern technology. The dissemination of falsified hadiths via social media has emerged as a new issue that new-generation Muslims must take seriously, particularly individual awareness, knowledge, ethics, and morals.This paper will emphasize the hadith’s history and falsification aspects, assess its dispersion tendencies using more advanced media, and recommend many tips for preventing further dissemination. Using a qualitative method, this study found several guidelines to ensure the dispersion of fabricated hadith is handled properly, such as not believing in anything quickly, ensuring authenticity before sharing, and providing advice to admit mistakes in spreading the fabricated hadith. In this regard, we encourage academic scholars to conduct research on fabricated hadiths in order to preserve the purity and authority of the Prophet’s hadiths as the second Islamic source for Muslims.

Al-Imam al-Banna al-Sa‘ati (d.1378AH/1958CE) was amongst the famous Egyptian scholars in the 14th century. Although mostly known as the father to the late Hasan al-Banna, he was also a prolific scholar in his own right. In the field of hadith and its studies, he has composed important works such as al-Fath al-Rabbani fi Tartib Musnad Ahmad ibn Hanbal al-Syaibani, Bada’i‘ al-Minan fi Jam‘ wa Tartib Musnad al Syafi‘i wa al-Sunan, and others. In addition, he was also the first amongst scholars to have successfully organized the hadiths of Musnad Ahmad into thematic chapters to facilitate the finding of hadith in the book. However, his scholarly contributions have yet to attract the interest of the researchers as their subject of study. Therefore, this paper aims to expound on this matter in a greater detail. In particular, its aims to highlight the little known biography of this scholar as well as his contributions to the field of al-Qur’an and al-Hadith and its sciences. The study employs the historical, deductive and analytical approaches in analyzing the relevant sources on the matter. It is hoped that the paper provides an important aspect of hadith scholarship as portrayed by this important scholar.

Social media is an easy and advanced way to disseminate information within a second. Muslim communities also use various social media platforms for the dissemination of Quranic verses and Ḥadīth. This paper will explore the role of social media in the dissemination of ḥadīth literature, which are collections of sayings and deeds attributed to the Prophet Muhammad (S.A.W). It will examine how platforms such as YouTube, Twitter, Facebook, Instagram, and WhatsApp have been used to share ḥadīth and the impact this has had on the availability and dissemination of ḥadīth teachings. The study uses mixed method i.e. Qualitative and Quantitative. The data was collected from 60 participants; both male and female through Google forms to study the prevalence. The study concluded the level of awareness among the people of Rawalpindi about the status of ḥadīth and the available resources to verify ḥadīth is not satisfactory. This led to the dissemination of false ḥadīth despite their concern about the false ḥadīth shared on social media platforms. This study encourages the reader, students, and researchers to be vigilant while sharing ḥadīth on social media.

In the light of the conclusions drawn from the Orientalist drive, it was examined that there are various differences in the establishment and stability of universal and sustainable peace in the world and to what extent the teachings of Islam and the Prophet of Islam. Orientalists should study Islam and the biography of the Prophet of Islam impartially.Instead of, by criticizing their predecessors, they wanted to prove their academic superiority and impartiality. William Montgomery Watt objected to the revelation and said that there is a mixture of Christian teachings in the prophethood of Muhammad. Secondly, the prophethood is related to the evolutionary stages. He tried hard to change the certainty of the revelation into uncertainty. Two flaws in Watt's research are prominent. On the one hand, it seems that because of his critical taste, he rejects historical and Muslim traditions and calls them doubtful. The second is to consider the historical events of the past in the light of today's generation-based imagination. Because of his critical taste, he rejects Muslim traditions, casts doubts, relies on weak traditions and prefers secondary sources instead of primary sources. The topic of this research paper is "William Montgomery Watt's Objections to the Seerah" in which William Montgomery's brief circumstances and his Islamic commands and objections to the hadiths are described.

This paper discusses the meaning of jihad in Islam. Jihad is one of the most discussed themes in the hadith of the Prophet. This fact shows the urgency of the term jihad in the history of the development of Islamic law. The understanding of jihad among Muslims varies, and its implementation varies among Muslims. This study discusses the implementation of jihad at the time of the Prophet's hadith. This study uses a descriptive literature research method using a text study method that examines all hadith texts about jihad. Then the author also conducted a comparative study between the opinions of scholars, both hadith scholars, commentators, and other scholars. The hadith about jihad that is meticulous is not a hadith with the status of a mutawatir hadith but is a hadith that has the status of a hadith. However, all the hadiths studied are authentic hadiths, both from the aspect of the sanad and from the aspect of the eye. The results of this study are expected to provide a correct understanding so that when implementing the hadith about jihad according to its objectives and not only understood in the form of war. Jihad is also understood as a form of non-physical struggle such as jihad against poverty, ignorance, injustice, and doing good to both parents.

This research paper provides a general overview of the rationalization/interpretation of Shari’s texts in Islamic jurisprudence as words may have multiple meanings that has led to different interpretations between the Companions and later jurists. Therefore, the scholars feel the need to determine the appropriate meaning so they categorized the words into Nas, Muffaser, Muhkam, Mutashbih and Muawwal etc. The purpose of this categorization is to deduce a single definite meaning from these commonly used words. So the eminent researchers have discussed tawil, importance, conditions, various types and examples of retionlaziton in latter portions of the study.

The role of religious schools i.e. Madaris and their education system i.e. Dars e Nizami in the subcontinent is immense. They have played a great part in the promotion of knowledge, and spreading literacy, especially in the Sciences of Quran, Hadith, Islamic Jurisprudence, Arabic language, and Literature, which includes research in these areas. Its impact on society cannot be omitted from history. In this paper, we will discuss the historical background of Madaris and Dars e Nizami, its evolution, and its current situation, along with the idea for betterment in it, with a few comments regarding a few changes from the senior clerics of the system. We will also discuss the importance of this change. In the end, we have given a few suggestions to the new graduates of Madaris, that will clear the picture of their pathway to life and broader their spectrum.

Many Indonesian people talk about the additional ṣallû fî riḥâlikum in azan, thus questioning the hadith that is referred to. Afterwards, the Indonesian ‘Ulamâ’ Council (MUI) immediately states that ṣallû fî riḥâlikum refers to al-Bukhârî: 632; 666 and Muslim: 699. Next, MUI appeals to muezzins to read the additional in the hope that people will not attend mosques and avoid communal worship. Even so, public still do not fully believe in MUI, and the ṣallû fî riḥâlikum was not announced, hence the congregational prayers continued. With this background, this paper attempts to address this problem by using culture-shock, reception, sociology theories. This research found that, ṣallû fî riḥâlikum became a cultural shock and was perceived in Indonesia with three kinds of models: dominant, negotiated, and optional readings. Ṣallû fî riḥâlikum becomes an "objective meaning" and is used by Muslims when prayer itself is more important than congregational prayer in order to avoid demolition. Ṣallû fî riḥâlikum is expressed in various forms. Some read it while holding back sobs, others refuse. In the end ṣallû fî riḥâlikum became cultural documentation for Muslims as a whole.

The essence of the Ḥadīth of the Holy Prophet (S.AW) is its fame. When there is Tafarrud in Ḥadīth, the scholars scrutinize it with great concern to detect whether Tafarrud is incidental or the Ravi has committed some mistake. The status of the Ḥadīth is established on the basis of Tafarrud. There is no specific rule or formula for it, rather every Tafarrud is decided permanently on the basis of circumstances. In this paper I have mentioned Imām Ṭabrānī’s way of Tafarrud. I have explained different forms of Tafarrud in his book Al-Mu'jam-ul- Awsat. I have also explained with example that Tafarrud is accepted sometimes wile rejected at others.

This paper explains the concept that was initiated by the Islamic Defenders Front (FPI) mass organization in applying amar makruf nahi munkar. The concept is based on the Prophet's hadith. which was narrated from Abu Said al-Khudri about the steps taken when looking at the munkar that occurred in the community. The facts on the ground show that, the steps taken by FPI when eradicating the impression are only following the first editorial on the hadith, namely preventing it with a 'hand' which is often interpreted as an act of violence. So it is not uncommon when conducting executions in the field often causes conflicts that trigger hostilities to the point of conflict with criminal law. This is the result of textual understanding and partial impression in understanding the hadith amar makruf nahi munkar. The offer to understand the verses contextually and review aspects of their maqasyid is a necessity when they want to apply them to the social spaces of Indonesia that are diverse in the various religions and cultures of their people and are bound by kuhap (legal and criminal laws). Thus, ignoring the context of the universality of the traditions will only lead to greater harm, on the contrary by prioritizing moral ideals in the traditions, it will be easily actualized in the contemporary context without colliding with law and culture.

The narrators have tried to convey the hadith, its accompanying physical expression, and its reading methods to the listener, directly or orally. Thus, these learning transmission methods shifted from the oral world to textual word, henceforth it made the narrators to rephrase the verbal utterances into written phrases, such as "one separates the fingers", "his/her voice amplified" and others. The problem is, written expressions might not completely transcribe spoken language, more specifically for the transmitting narrators of the reading methods of the Quranic verses (qirā'at āyāt al-Qur'ān). This articles focuses to illustrate forms of narration on the Quranic reading methods in written expressions and the complementary explanations detailed by the narrators. The results appears that some of the narrations on the variety of reading methods of the Qur'an in the some Hadith literature required detailed informations, such as mentioning the letters of the Arabic letters and how to read specific phrase and punctuation. These additions clarifies the variety of the Qur'anic reading methods hence such utilitarian informations are beneficial for the narrations in the mediated world. [ABSTRACT FROM AUTHOR]

Copyright of Darulfunun Ilahiyat is the property of Istanbul University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper offers a cursory reading in the Ibadhi legacy, drawing on its diversity in place and time. It investigates the notion of sunna in its different meanings and connotations in this legacy, in the linguistic, usuli and fiqhi usage as well as at its intersections with hadith, athar and sira. The article documents the rich and independent legacy of the Ibadhi school. It concludes that, apart from minor particularities in technical terms and conceptualisation, there is virtually no difference as compared to other schools in the usage of the notion of sunna.

This paper tries to discuss the thought of hadith in the eyes of the Orientalist one of them is Gautier H.A. Juynbool in theory is known as the common link which is the oldest narrator in the level of sanad after the best friend or tabiin who is responsible for spreading the hadith extensively either formally or informally to some students, then these students spread the hadith to several students as well . In other words, the common link is found in the Sanad bundle where the hadith was first spread. There are several terms in the analysis, including: First, Single Strand (Single Track). Second, Partial Common Link. Third, Invertedpartial Common Link. Fourth, Fulan, Fifth, Diving Strand. Sixth, Spider (spider). The approach used is the literature study approach is a search for related data through books, journals, articles and so on. The conclusion is that, the theory (common link) if applied in the hadith still the hadith does not come from the Prophet but the hadith comes from the tabi'in which is transmitted to the next generation.

There are still many religious communities who regard AIDS as a curse and punishment from God. Where do the assumptions and discourse come from? And what are the consequences of these assumptions. This paper then sees that one of these assumptions resulted from the Sunan Ibn Majah (number 4019) where there is the word Fahisha. But in the end of our article, we conclude that the Hadith in Ibn Majah is far from talking about divine punishment, rather about the Tawhid according to which Muslims should behave in this world. The Tawhid serves as Islamic morality that is extended from the individual to the social. The Hadith as a whole is basically dealing with social problems as a result of social ignorance to the principles of the Tawhid, which consist of liberation of human consciousness, human equality and social solidarity as the basis of Islamic morality.

"Imām Ahmad Al- Būṣīrī is a famous Muhaddith of the 8th Hijra century. He has authored many important works in the field of Hadith. One of them is his famous book: ""Miṣbāḥ al-Zujajah fī Zawaed ibn Mājah"". Imām Būṣīrī is an important scholar of the field of ῾Ilm al-Jarḥ wa al-Ta῾dīl. In the book mentioned above, the Imām has collected only those aḥādīth of the book Sunan Ibn Mājah, which were reported by Imām Ibn Mājah only apart from the other authors of the six books of Sunan. After collection, Imām Būṣīrī clarified the authentic and unauthentic narrations. There were some narrations about which he remained silent. This paper aims to discuss the methodology of Imām Būṣīrī in authentication of narrations of his book ""Miṣbāḥ al-Zujajah fī Zawaed ibn Mājah""."

Ratan Hindi was born in the Indian side of the Punjab in the 6th AH. He claimed that he had met Prophet Muḥammad (PBUH) in Madinah; had accepted Islam in his presence; joined the wedding ceremony of Fatimah (RA) and had also took part in the battle of trench (Ghazwah-e-Khandaq). He also affirmed that his long age was due to the blessings of the Prophet (PBUH) who prayed for his long life. It is also said that he had witnessed the miracle of the splitting of moon in India. The present paper, after proper investigation conducted in the light of original sources, i.e. Ḥadith and its Sciences, books of Rijal and history of Islam prove his claim of Ṣahabiyyat to be false and baseless. It also presents definition of a Ṣahabi (Prophet’s Companion) along with conditions deemed by scholars of Ḥadith for such a position.

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Esensia: Jurnal Ilmu-Ilmu Ushuluddin is the property of Esensia: Jurnal Ilmu-Ilmu Ushuluddin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Qur’an and Ḥadith as fundamental and primary sources of Shariah stand as hall mark of Islam. Ḥadith called traditions as the second fundamental source of Islam embodies sayings, actions and expressions of Prophet Muhammad (SAW) explicit or implicit. Mainly there have been two trends of rejecting the status of Ḥadith. One is rejecting the authority of Ḥadith and other rejects the authenticity of Ḥadith especially “Khabar-al-wahid” or solitary tradition. Other group does not completely reject the authority of Ḥadith rather text of Ḥadith especially in case of weak traditions. This paper discuss the opinion of rejecters of Ḥadith and contribution of Muslim scholars along with their arguments from Qur’an and Sunnah of Prophet Muhammad (SAW) to highlight the importance and significance of authority and authenticity of Ḥadith in all disciplines of Islamic thought.

This paper presents an extensive examination about understanding Hadith (the Prophetic Tradition); the image and the range of Muslim society awareness in the region of Gowa. The study focuses on the village of Paccinongang in Gowa regency. Data collection techniques implemented include questionnaires, observation sheets, interview records, and direct observation in the field, and the analysis method applied is that of the qualitative-descriptive analysis. The level of the Muslim society’s knowledge of the Prophet’s Hadith in the village of Paccinongang is relatively low, to the extent that, broadly put, they can barely distinguish between the Qur’an and Hadith. The situation similarly applies in their level of understanding of the Prophet’s Hadith. However, there is a correlation between the level of understanding of Hadith and the level of its implementation. The better one’s awareness is, the higher the level of his implementation. In addition, the interest of the Muslim society in the Village of Paccinongang in studying the Prophet’s Hadith is relatively high. They wish for specific Hadith instructions and assessments in both formal and non-formal conducts. Additionally, the perception of Muslim society in the Village of Paccinongang about the position of the Department of Tafsir Hadith of UIN Alauddin as a learning institution for the Prophet’s Hadith is amazingly positive. The proof is that about 71% of respondents chose formal education as a fitting set for Hadith learnings. [Artikel ini mengkaji secara mendalam tentang pemahaman hadis Nabi saw, yakni potret dan ragam pengetahuan masyarakat Muslim Kabupaten Gowa. Fokus penelitian ini adalah kelurahan paccinongang Kab. Gowa. Tingkat pengetahuan masyarakat muslim kelurahan Paccinongang tentang hadis Nabi tergolong masih rendah kecuali bahwa pada umumnya mereka dapat membedakan al-Qur’an dan Hadis Nabi. Demikian pula tingkat Pemahaman masyarakat Muslim di Kelurahan Paccinongang Kecamatan Somba Opu, Kabupaten Gowa tentang hadis Nabi pada umumnya juga masih rendah. Namun, ada korelasi antara tingkat pemahaman hadis dan tingkat pengamalannya. Semakin tinggi pemahaman seseorang tentang hadis Nabi, maka semakin tinggi pula tingkat pengamalannya. Di samping itu,Minat masyarakat Muslim di Kelurahan Paccinongang, Kecamatan Somba Opu Kabupaten Gowa mempelajari hadis Nabi tergolong tinggi. Mereka menginginkan agar ada pengajian khusus hadis dan pengkajian hadis, baik secara formal maupun non formal. Selain itu, persepsi masyarakat Muslim Kelurahan Paccinongang kecamatan Somba Opu Kabupaten Gowa tentang posisi dan kedudukan Jurusan Tafsir-Hadis UIN Alauddin sebagai institusi pembelajaran hadis Nabi sangat positif. Terbukti bahwa sekitar 71% responden memilih jalur pendidikan formal sebagai tempat belajar hadis.]

The Holy Quran is not a book of science and medicine. Its main objective is creating a bond between human beings and their Creator which in turn will lead to the success of humanity in this world and their salvation in the afterworld. However, we do find many verses in the Holy Quran which contain, explicitly or implicitly, which contain some scientific information that can be tested and verified. As the science moves forward, different parts of the Holy Quran have been testified and it is now much easier to understand some verses of this Holy Book that was revealed more than fourteen hundred(1400) years ago. In the current research paper, the importance of olive (Oleum oliviae) has been highlighted. The nutritional value of olive plant, its leaves and olive oil has been elaborated in this study in the light of the findings of food experts and nutritionists.

Corruption is a major issue and become a barrier against advancement of a country including its inhabitants because it is very detrimental to the economy and finances of the State. This paper tried to do the understanding the Hadith are contextually corruption by using descriptive method-analytical. Findings from this research yielded some important things to talk about corruption, namely: first, the forms of corruption among other ghulul (embezzlement), treasonous, risywah, sariqah and gifts. Second, all the scholars of hadith scholars including agreed five forms of corruption are part of their religious offense finally perpetrators punished corruption according to weight and ringannya corruption. Third, the Hadith-Hadith corruption kontektual, understood that corruption does not occur only at the time of the Prophet, but continues to present an extraordinary influence against the injustice in life, aspects of the implementation of the bureaucracy and others. Fourth, aspects of Islamic trends in corruption were forbidden to keep treasures (hifzh al-Mal), both in the aspect of dharuriyah, tahsiniyah and hajiyah her. [Korupsi merupakan masalah besar dan menjadi penghalang terhadap kemajuan suatu negara termasuk penduduknya karena sangat merugikan perekonomian dan keuangan negara. Tulisan ini mencoba melakukan pemahaman hadis korupsi secara kontekstual dengan menggunakan metode deskriptif-analitis. Hasil temuan dari penelitian ini menghasilkan beberapa hal penting yang berbicara tentang korupsi, yaitu: Pertama, bentuk-bentuk korupsi antara lain ghulul (penggelapan), khianat, risywah, sariqah dan hadiah. Kedua, semua para ulama termasuk ulama hadis sepakat lima bentuk korupsi tersebut merupakan bagian dari perbuatan pelanggaran agama yang akhirnya pelaku korupsi mendapatkan hukuman sesuai berat dan ringannya korupsi. Ketiga, hadis-hadis korupsi dipahami secara kontektual, bahwa kasus korupsi tidak hanya terjadi pada masa Nabi, namun terus terjadi sampai masa sekarang yang pengaruhnya sangat luar biasa terhadap aspek ketidakadilan dalam kehidupan, pelaksanaan birokrasi dan lain-lain. Keempat, dari aspek maqashid syariah korupsi dilarang untuk memelihara harta (hifzh al-Māl) baik dalam aspek dharuriyah, hajiyah dan tahsiniyah.]

Right from the beginning of Islam, Companions (Sababah) of the Prophet Muhammad (PBUH) did their best to preserve narrations (Hadith) of the Prophet (PBUH), ponder on it, follow the teachings it contained and promote it among others. It was Hadith literature, which later on resulted in a great number of commentaries of the Qur'an, Fiqh literature, Islamic History and other Islamic sciences. Sababah used different means to preserve and promote narrations of the Prophet (PBUH). The most important of them are as under: 1. Memorization of Hadith. 2. Discussions on Hadith 3. Writing of Hadith 4. Application of Hadith This paper aims to discuss that how Sababah preserved and promoted Hadith literature using different means and conveyed it to the next generation.

The science through which a Hadith is analyzed is called the Wm allarh wa al-Ta 'di!. This science is regarded as a very cautious and difficult art. It is a yard stick to scrutinize a tladith and help to explore whether the Hadith is authentic or fabricated. The specialists of this science are called `Ilm al Jarh wa al-TaVil. To analyze a Hadith, the scholars have used different terminologies regarding the narrators in the chain or narration (Sanad).This paper is an attempt to discuss the various terms being used in the books of the science of al-Jarli wa

Qur’an and Ḥadith as fundamental and primary sources of Shariah stand as hall mark of Islam. Ḥadith called traditions as the second fundamental source of Islam embodies sayings, actions and expressions of Prophet Muhammad (SAW) explicit or implicit. Mainly there have been two trends of rejecting the status of Ḥadith. One is rejecting the authority of Ḥadith and other rejects the authenticity of Ḥadith especially “Khabar-al-wahid” or solitary tradition. Other group does not completely reject the authority of Ḥadith rather text of Ḥadith especially in case of weak traditions. This paper discuss the opinion of rejecters of Ḥadith and contribution of Muslim scholars along with their arguments from Qur’an and Sunnah of Prophet Muhammad (SAW) to highlight the importance and significance of authority and authenticity of Ḥadith in all disciplines of Islamic thought.

Ratan Hindi was born in the Indian side of the Punjab in the 6th AH. He claimed that he had met Prophet Muḥammad (PBUH) in Madinah; had accepted Islam in his presence; joined the wedding ceremony of Fatimah (RA) and had also took part in the battle of trench (Ghazwah-e-Khandaq). He also affirmed that his long age was due to the blessings of the Prophet (PBUH) who prayed for his long life. It is also said that he had witnessed the miracle of the splitting of moon in India. The present paper, after proper investigation conducted in the light of original sources, i.e. Ḥadith and its Sciences, books of Rijal and history of Islam prove his claim of Ṣahabiyyat to be false and baseless. It also presents definition of a Ṣahabi (Prophet’s Companion) along with conditions deemed by scholars of Ḥadith for such a position.

What was found in this paper strengthen Syaltut Mahmud statement and some other scholars that the orders circumcision, for both men and women, not relying directly on religious scripture text, because no one else valid hadith regarding circumcision command. The arguments presented cleric who require circumcision is very weak. According to Mahmud Syaltut, the command of circumcision in Islam actually be accommodated only through the rule of jurisprudence that injure members of the living body (in this case circumcision) is allowed if it there is the benefit derived from it.DOI: 10.15408/ajis.v15i1.2851

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