HADITH'S PERSPECTIVE ON THE MEANING OF JIHAD AND ITS IMPLEMENTATION DURING THE PROPHET ERA

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 is motivated by the issue of gender equality and justice which is always controversial. The purpose of this research is to find out; (1) correlation of the KKG Bill with Hadith narrated by Imam Bukhari; and (2) the status of Hadith which is used as the argument for gender equality and justice. This research uses descriptive analytical method and applies a qualitative approach, and uses various relevant references as data sources. Data were collected using literature study techniques which were then analyzed using content analysis techniques. The results of this study indicate that; (1) The KKG Bill has a correlation with the Hadith narrated by Imam Bukhari, namely as a legal rule to equalize gender. This is an implementation in the form of rules that are in line with the goals of Islam in elevating the status of women. However, there are still parts of the KKG Bill that need to be improved. However, the imperfection of the KKG Bill does not necessarily mean that the KKG Bill must be rejected in its entirety; and (2) the status of Hadith which is used as the argument for gender equality and justice as follows: (1) Hadith of Imam Bukhari no. 3084 the status is sahih li dzatih; (2) Hadith of Imam Bukhari no. 4073, 6570, 2188 and 5293 status is sahih al-isnad.Keywords: Human Rights, Islamic Law, Gender Equality and Justice.

The ruling on practicing weak hadith is an issue that is still debated to this day. The debate is caused by differences in the opinions of scholars in determining whether it is permissible to practice from weak hadith. Certain scholars wholly reject acting upon weak hadith, while some accept it and a few others have determined several conditions for it. Thus, this paper aims to study the views of hadith scholars on practicing weak hadith by comparing the opinions of Mutaqaddimin and Muta’akhkhirin scholars of hadith. To achieve the outlined objectives, this qualitative study employs literature review to gather the necessary data. Selected works written by Mutaqaddimin and Muta’akhkhirin scholars of hadith are examined. The data obtained are then analysed based on inductive and deductive approaches. The findings show that the differences in opinions of Mutaqaddimin and Muta’akhkhirin scholars of hadith are caused, among others, by several reports attributed to a few Muslim figures such as Ahmad bin Hanbal who said they were strict when reporting hadiths concerning matters of the permissible and forbidden, and lenient when reporting narrations regarding fada’il al-a‘mal. The reports by these scholars were understood differently.

The status of hadith as a foundational source of Islamic law necessitates rigorous criticism and verification from various dimensions. This imperative becomes particularly significant in light of the proliferation of mawḍūʿ (fabricated) hadiths, which increased substantially following the era of Fitnah. The widespread circulation of such fabrications resulted in the merging of spurious reports with authentic traditions, thereby complicating the process of authentication. In this context, the role of hadith transmitters (narrators) emerges as a pivotal element in determining the validity of a hadith, wherein the assessment of a narrator’s credibility is essential. The discipline of jarḥ wa taʿdīl provides a systematic and methodological framework established by classical scholars to evaluate the reliability of narrators. As socio-religious contexts continue to evolve and knowledge becomes increasingly digitized, the urgency of revisiting and recontextualizing this field becomes more apparent. This study seeks to map the scholarly discourse on jarḥ wa taʿdīlby analyzing academic works published between 2016 and 2023. Employing the Systematic Literature Review (SLR) method, this research reveals that the methodological development within jarḥ wa taʿdīl studies remains largely stagnant, with the majority of contemporary literature focusing on definitional aspects, historical trajectories, foundational principles, and classical applications as articulated by early Islamic scholars. However, the study also identifies emerging trends that suggest potential areas of innovation. These include the application of jarḥ wa taʿdīl principles in contemporary religious and social contexts, as well as a growing interest in digital methodologies for hadith evaluation. Such developments highlight the need for sustained and methodologically robust scholarly efforts aimed at revitalizing the study of jarḥ wa taʿdīl and adapting its principles to contemporary challenges.

Whether women can travel alone has been debated for centuries in Islamic law. This article examines the Islamic legal principles concerning women travelling alone, whether it be for Hajj (pilgrimage to Mecca) or any journeys. Despite the explicit Quranic order about the duty of Hajj for all believers, depending upon the fulfilment of specific conditions, Sunni scholars have introduced additional criteria, particularly related to women, which have led to the establishment of gender-specific regulations. These interpretations are based on the ḥadīth of the Prophet rather than explicit verses from the Qur’an. The view that prevents women from travelling alone has gained dominance among Sunni scholars, and a maḥram (a male relative) becomes a requirement for a journey. However, Ibn Ḥazm of Cordoba (d. 1064) presents an opposing perspective that significantly differs from this consensus. Ibn Ḥazm believes that women can travel and participate in the Hajj without a maḥram, emphasising the importance of Hajj as a personal responsibility in terms of the religious obligation. This article provides a comprehensive analysis of the ḥadīth concerning women’s travel alone, the varying opinions of Sunni scholars, and the distinctive position adopted by Ibn Ḥazm. The text explains that Ibn Ḥazm’s analysis mainly based on a preference for reasonable arguments and egalitarian principles, prioritising them over literal interpretations of the ḥadīths regarding the topic.

Imam Abu Hanifa, may Allah have mercy on him, is one of the four great Imams followed by a vast number of Muslims around the world, and his followers outnumber the rest in the world. There is no doubt that the Imam adhered to the Holy Qur’an, the authentic Prophetic Sunnah, the consensus of the Companions, and sound analogical reasoning. These are the fundamental sources of Islamic jurisprudence in all schools of thought. Despite this, Imam Abu Hanifa has been opposed and criticized by many, with baseless accusations. Some claim that Abu Hanifa had little knowledge of the Prophetic Hadith. Others say he only knew 17 Hadiths, and some go further to assert that he knew only 130 Hadiths, of which he forgot or confused 120, either by altering the chain of transmission or changing the text unknowingly, leaving him with only 10 Hadiths in possession. Is it conceivable that someone with such limited knowledge of the Hadith of the Prophet, peace be upon him, could be among the greatest Imams of the Muslims, followed by the majority of Muslims across the world? The opinions of scholars about him differ. Some were moderately fair, their piety preventing them from attacking him, while others exceeded all bounds, not fearing any punishment from Allah the Almighty, and thus narrated false accounts. We wish if these people had restrained their tongues out of fear of Allah! Did their piety not prevent them from sharing everything they heard or read with the masses about this great Imam, who met his Lord with a pure and sincere heart? Allah granted him blessings in this world, and in the Hereafter. He will be among the close ones to Allah, leaving behind a lasting legacy. Peace be upon Abu Hanifa al-Nuʿman. This study addresses the accusations directed at al-Nuʿman—the Greatest Imam—using an inductive, analytical, and critical methodology to establish the truth. Of course, we do not claim that Imam Abu Hanifa was infallible, by Allah! no! No one has the right to make such a claim, not even about the Prophets, except that Allah forgave the Prophets for their past and future sins. This study does not aim to prove that Abu Hanifa, may Allah have mercy on him, was correct and truthful in everything he said, but rather to distinguish truth from falsehood, whether it was said by the Hanafi school, the scholars of Hadith, or other schools of thought. This is what we call upon all esteemed scholars to do, regardless of their affiliations, and without bias.

Giving zakat to mama biang is one of the problems of zakat distribution that has attracted controversy. In the people of Negeri Iha, Maluku, the giving of zakat mama biang has become a tradition that has survived into the modern era. The purpose of this study is to study the practice of distributing zakat to Mama Biang, the opinions of tafsir scholars and the implications for Islamic law. The study uses empirical legal studies with an anthropological approach to Islamic law. While data collection techniques are in-depth interviews and literature studies. This study concluded that the controversy over the distribution of zakat mama biang occurred due to differences in scholars' interpretations of the meaning of fīsabīlillāh which had implications for differences in people's understanding of Islamic law. People who maintain the tradition of zakat mama biang understand that the distribution of zakat mama biang is in accordance with Islamic law, relying on the opinion of scholars who expand the meaning of fīsabīlillāh to include mama biang. Meanwhile, some people understand that mama biang zakat is not in accordance with Islamic law. The controversy over the distribution of zakat to mama biang also occurs because zakat is not distributed evenly to all existing asnaf, this can also trigger gaps in society. Therefore, in the perspective of legal anthropology, the practice of giving to mama biang can continue as a local tradition, but this gift can be categorized as infaq or sadaqah, not zakat. So that this can give birth to harmonious legal implications between Islamic law and adat which has become living law.

This paper aims to examine the problems of conventional bank interest and the Islamic capital market in the perspective of Islamic law. The debate regarding the concept of interest and usury against additional rewards (benefits) from conventional banking products and the Islamic capital market has become a polemic in the life of Indonesian Muslim communities. The opinion of the scholars in addressing interest in the context of conventional banking and usury has generated its own debate, as well as the capital market in the perspective of sharia. This research is a literature research using both classical and contemporary fiqh books, holy books and journals regarding conventional bank interest and Islamic capital markets which are analyzed descriptively. In conclusion, conventional bank interest is a part of a form of usury which is prohibited, although there are differences of opinion among scholars in it. Likewise, the capital market, while it related to the Islamic capital market, there are various opinions of Islamic law scholars and it has given birth to the decision of Majma 'Fiqh. Keywords: Conventional Bank, Sharia Capital Market, Islamic Law

Childfree has become a phenomenon that has just been discussed in Indonesia after one of the influencers from Indonesia who lives in Germany named Gita Savitri gave a statement doing childfree, as well as a controversial opinion so that it became a trending topic on Twitter around the end of January to early February 2023. The term childfree refers to someone who has no desire to have children. This study aims to find out the opinions of various scholars about childfree law in Islam and the opinions of S1 students at State University of Malang as the most active academic group in using social media. This study used quantitative methods and literature reviews using references from journals and articles discussing childfree issues that are currently being discussed in Indonesia and using questionnaires with a population of all students in all universities in Indonesia, with a total of 64 respondents. The questionnaire was disseminated through social media platforms, namely WhatsApp.The results of this study stated that the majority of Ulema forbid. The majority of students are aware of the issue of childfree, but do not plan to do and support childfree. This proves that student decisions tend to be positively correlated with the opinions of scholars regarding childfree.

Scholars of hadith have mentioned that da'if (weak) hadiths can be used for Fadail Al-A'mal (virtuous actions), but it is uncertain which type of da'if hadith can be used as evidence. Although previous researchers have conducted numerous studies on this topic, this paper aims to discuss the validity of using da'if hadiths as evidence for Fadail al-a'mal by examining the types, conditions, and replacement hadiths of da'if narrations. The conclusions presented in this paper are based on the opinions of hadith scholars, taking into account both the advantages and disadvantages. The researcher employs an analytical study method, focusing on the da'if hadiths compiled in the book "Targhib wa At-Tarhib" in the chapter on Thaharah (purification). The findings of this study indicate that Syadid al-da'ifi refers to a category of hadith that cannot be rectified. Within the Thaharah chapter of the Kitab At-Targhib and At-Tarhib, there are 118 hadiths categorized as follows: 43 authentic hadiths, 16 hasan (good) traditions, 7 da'if traditions, and 52 traditions for which al-Hafizh al-Mundhiri (the author of the book) does not mention their authenticity. Researchers have attempted to identify da'if hadith substitutes to remove the prohibition on using da'if hadiths as evidence for Fadail Al-A'mal. Consequently, out of the seven hadiths, five da'if hadiths can be replaced. The first, third, fourth, and sixth hadiths, however, do not require replacement as they are not weak.

Imam Al-Bukhari, may Allah have mercy on him, is considered one of the respected scholars in the field of "Jarh wa Ta'dil" (the science of criticizing and evaluating narrators). He distinguished himself from his contemporaries by his use of precise and meticulous terminology in the field of Jarh (criticism), which reflected his high standards and expertise in this area. One of the unique terms he used was "Muhtamal" (possible) to describe certain narrators. Since this term was not included by other scholars in the hierarchy of Jarh wa Ta'dil terminology, I conducted research on this subject and I titled it as " Implication of "Muhtamal" Among Hadith Scholars: An Applied Study Based on Imam Al-Bukhari's Model." To clarify the implication of this term on the narrators identified by Al-Bukhari, I provided a conceptual explanation of the term "Muhtamal" in both language and technical usage. Then, I compiled a list of narrators whom Al-Bukhari described as "Muhtamal" and provided a detailed analysis of these narrators, including the opinions of other scholars regarding their reliability, whether there were differences of opinion or a consensus on their weakness. Finally, I determined the ranking or status of these narrators according to Al-Bukhari's assessment. Some of these narrators were labeled as "Muhtamal" without any additional qualification, while for others, Al-Bukhari used this term along with specific remarks. In his Sahih (authentic) collection, he mentioned that some of them were "Muhtamal." By examining the statements of other critics and evaluators, it became evident that opinions varied regarding the reliability or weakness of these narrators. Some scholars considered them trustworthy, albeit prone to error or confusion, except in cases like Sa'id ibn 'Abdul-'Aziz, where Al-Bukhari explicitly stated, "There is a consideration about him that cannot be possible." It became clear that his hadith narration was disregarded. Additionally, I clarified the explanation provided by Al-Khattabi in his definition of "Sahih" (authentic), stating that it refers to a hadith with a connected chain of narrators whose reliability has been verified, and the ability to independently verify it is possible. This suggests the possibility of corrections being made in later eras. I concluded the research by discussing the importance of the concept of "Muhtamal" possibility in uncovering reasons. The objective is to identify the terms used in the field of Jarh wa Ta'dil that were not explicitly mentioned by other scholars in their classifications. Additionally, the aim is to examine the implications of the term "Muhtamal" in Al-Bukhari's remarks regarding certain narrators. There are three main methodologies in formulating this research: inductive, analytical, and deductive approaches. As a result of this study, it was found that the term "Muhtamal" used by Al-Bukhari lowered the status of narrators from those who were described as "Thiqa" (trustworthy) to those who were described as "Sadooq" (truthful) with the addition of errors, illusions, or weak memory. There is also the possibility of adding terms within the hierarchy of Jarh wa Ta'dil that carry the description of "Muhtamal as-Sidq" (possibly truthful) or "Muhtamal ad-Da'af" (possibly weak(. One of the conclusions drawn from this research is the possibility of adding terms to the hierarchy of Jarh wa Ta'dil (criticism and evaluation) and the possibility of corrections and weakening in later eras.

Imam Al-Bukhari, may Allah have mercy on him, is considered one of the respected scholars in the field of "Jarh wa Ta'dil" (the science of criticizing and evaluating narrators). He distinguished himself from his contemporaries by his use of precise and meticulous terminology in the field of Jarh (criticism), which reflected his high standards and expertise in this area. One of the unique terms he used was "Muhtamal" (possible) to describe certain narrators. Since this term was not included by other scholars in the hierarchy of Jarh wa Ta'dil terminology, I conducted research on this subject and I titled it as " Implication of "Muhtamal" Among Hadith Scholars: An Applied Study Based on Imam Al-Bukhari's Model." To clarify the implication of this term on the narrators identified by Al-Bukhari, I provided a conceptual explanation of the term "Muhtamal" in both language and technical usage. Then, I compiled a list of narrators whom Al-Bukhari described as "Muhtamal" and provided a detailed analysis of these narrators, including the opinions of other scholars regarding their reliability, whether there were differences of opinion or a consensus on their weakness. Finally, I determined the ranking or status of these narrators according to Al-Bukhari's assessment. Some of these narrators were labeled as "Muhtamal" without any additional qualification, while for others, Al-Bukhari used this term along with specific remarks. In his Sahih (authentic) collection, he mentioned that some of them were "Muhtamal." By examining the statements of other critics and evaluators, it became evident that opinions varied regarding the reliability or weakness of these narrators. Some scholars considered them trustworthy, albeit prone to error or confusion, except in cases like Sa'id ibn 'Abdul-'Aziz, where Al-Bukhari explicitly stated, "There is a consideration about him that cannot be possible." It became clear that his hadith narration was disregarded. Additionally, I clarified the explanation provided by Al-Khattabi in his definition of "Sahih" (authentic), stating that it refers to a hadith with a connected chain of narrators whose reliability has been verified, and the ability to independently verify it is possible. This suggests the possibility of corrections being made in later eras. I concluded the research by discussing the importance of the concept of "Muhtamal" possibility in uncovering reasons. The objective is to identify the terms used in the field of Jarh wa Ta'dil that were not explicitly mentioned by other scholars in their classifications. Additionally, the aim is to examine the implications of the term "Muhtamal" in Al-Bukhari's remarks regarding certain narrators. There are three main methodologies in formulating this research: inductive, analytical, and deductive approaches. As a result of this study, it was found that the term "Muhtamal" used by Al-Bukhari lowered the status of narrators from those who were described as "Thiqa" (trustworthy) to those who were described as "Sadooq" (truthful) with the addition of errors, illusions, or weak memory. There is also the possibility of adding terms within the hierarchy of Jarh wa Ta'dil that carry the description of "Muhtamal as-Sidq" (possibly truthful) or "Muhtamal ad-Da'af" (possibly weak(. One of the conclusions drawn from this research is the possibility of adding terms to the hierarchy of Jarh wa Ta'dil (criticism and evaluation) and the possibility of corrections and weakening in later eras.

This article discusses the concept of a credit card as a means of payment in Islamic law. There are two main problems studied, namely (1) the conception of Shariah credit cards (alternatives) in Sharia Banking that can accommodate the needs of the community that are appropriate and do not conflict with Islamic Sharia; (2) the opinion of the scholars regarding the use of credit cards. The two problems were studied using a library approach by using books, magazines, journals and several other scientific works as primary sources. After conducting research, the authors found that Islamic credit cards can only be accessed for transactions on goods that have been determined with halal criteria. There are several opinions of scholars regarding the law on the use of credit cards related to the problems above. There are scholars who allow and there are also those who forbid based on their respective foundations. The MUI National Sharia Council stated that the use of sharia credit cards is allowed as long as it fulfills the provisions, and if it violates these provisions, the law will become illegal.

The purpose of this study is to explain the limits of the genitals of Muslim women and the headscarf from various perspectives of the views of the scholars, which are studied in multiple interpretations. Understanding the Muslim hijab is one of the knowledge that can be owned by every individual and is one of the knowledge that is considered important. By having an understanding of the veil and genitals, it is hoped that santriwati will be able to behave religiously in accordance with the Shari'a and their fashion styles in accordance with the rules determined by Islamic law. The research method used in this research study is a qualitative approach. The number of research respondents was 20 santriwati. The research location is in the Raudhatul Jannah Malingping Islamic Boarding School. Data collection used is through interviews, observation, and documentation study. Data analysis used is through triangulation of data which is then converted into a conclusion in the form of a proposition as the final form of qualitative study. The results of this study are that the scholars have different opinions about the limits of Muslim genitalia which have implications for the use of the hijab, the majority of scholars say that the hijab is mandatory with the boundaries of the face and palms visible, some scholars say that the face and palms are included in the genitals. . A small number of scholars say that the use of the headscarf is not mandatory, therefore the exposed hair, hands and feet can be seen because it is not part of the genitals for women. 1) the opinions of the scholars who oblige the veil are Ibn Abbas, Sayyid Qutb, Ibn Katsir, Wahbah Az-Zuhaili, and Yusuf Qaradhawi, 2) The opinions of scholars who do not require the hijab are Quraish Syihab, Nurkholis Madjid, Muhammad Sa'id Al-Asmawi, and Muhammad Shahrur.

This research aims to examine the concept and relationship between jihad and science in the context of Islam, this research discusses the history of jihad, the definition of jihad, the importance of jihad, the definition of Islamic science. In addition, this research also identifies the types and levels of jihad, the kinds of jihad, and the purpose and objectives of jihad in Islam. This research method provides an extensive literature study of primary and secondary sources related to jihad, Islamic science, and the thoughts of Islamic scholars. Classical texts such as the Qur'an, Hadith, were used as the main references. The results of this study reveal that jihad in Islam has a long history that involves spiritual, moral, and physical dimensions. The definition of jihad includes individual efforts to improve themselves, fight lust, and protect religion and Muslims from threats. Islamic religious knowledge is important in understanding and implementing jihad correctly, because it requires a deep understanding of religious principles and teachings. The connection between jihad and Islamic religious knowledge lies in the importance of deep religious knowledge to carry out jihad properly and avoid wrong or extreme understanding. Jihad is divided into several types and levels, including jihad with conscience. Each type of jihad has its own role in protecting and strengthening Islam and building goodness in the world. Jihad with Islamic knowledge is a call for Muslims to continue to learn, understand, and implement religious teachings correctly. Religious knowledge is an important foundation in implementing jihad in a balanced, responsible manner, and based on a deep understanding of Islamic teachings.