The Hadith Methodology of Qadi ‘Iyad in His Book Al-Shifāʾ bi-Taʿrīf Ḥuqūq al-Muṣṭafā (PBUH): His Merits and Criticisms (Part II)

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.

This article deals with a terminology of asah al-shay’ fi hadha al-bab (the most correct thing for this section) as described by hadith scholars of four Sunan collections. The study elaborates the possible meaning of this terminology according to the contextual perspective of how it was established and the effect on regulating process of jurists’ rulings. Hence the purpose of this paper first is to determine the meanings of the terminology then takes a protracted encounter with the impact on the ruling of jurists. This qualitative research which focuses on the inductive, descriptive, critical, and analytical approach are used to the hadiths contained of asah al-shay’ terminology as adopted by the jurists. The finding shows the practice of hadith scholars in using this terminology is not to authenticate the hadiths but contrasting the level of veracity among the hadith transmissions and prioritize them although a hadith would not reach authentic level. And the jurists evidently quote the terminology in a manner agreed upon their principles. Noticeably, they applaud hadith scholars’ viewpoint antecedent to their principles with certain justification if there is any dissimilitude.

تهدف الدراسة إلى حصر شيوخ الطحاوي، من خلال کتابه: (أحکام القرآن الکريم) ومعرفة أحوالهم ودرجتهم، وقد انتظم البحث في مقدمة وفصلين، الأول: تعريف موجز بالإمام أبي جعفر الطحاوي، والثاني: شيوخ الإمام أبي جعفر الطحاوي في الکتاب، واتبعت المنهج الاستقرائي، والتحليلي، وقمت بترجمة الشيوخ على النحو التالي: ذکرت اسم الشيخ کاملا وکنيته ولقبه وولادته ووفاته إن وجد، مع ذکر اثنين ممن روى عنهما، واثنين ممن يروي عنه والطحاوي أحدهما، ثم اختم بذکر حاله مستفيدا من حکم الحافظين الذهبي وابن حجر عليه، فإن لم أجد بحثت في کتب التراجم والجرح والتعديل عمن ذکر أحاولهم وترجم لهم، وقد خلصت الدراسة إلى نتائج أهمها: - أن عدد شيوخ الطحاوي الذين حدث عنهم في کتابه: (أحکام القرآن الکريم)، بلغوا: (76) شيخا، فکان عدد الثقات منهم: (43) شيخا، وکان عدد من قيل فيهم: (صدوق): (11) شيخا، وعدد من قيل فيهم: (لا بأس به، أو حسن الحديث أو مستقيم، أو محله الصدق): (6) شيوخ، ومن قيل فيه: (صدوق فيه لين، أو صدوق يهم): شيخان، وعدد الضعفاء والمتروکين: (4)، وعدد مجهولي الحال: (10). - ومن خلال ما تقدم يتضح کثرة المشايخ الثقات الذين حدث عنهم الإمام أبي جعفر الطحاوي في کتابه (أحکام القرآن الکريم)، فکانوا بنسبة: (57%) تقريبا فإذا أضيف لهم من يقبل حديثه أو هو في درجة الحسن فتکون نسبتهم: (82%)، وأما الضعفاء والمجهولون فکانوا بنسبة: (18%) وهذا عدد لا بأس به؛ لکثرة ما روى عنهم، فقد حدث عنهم قريبا من ثمانين حديثا وأثرا؛ وهذا يؤثر في الحکم على أسانيده؛ لذلک کان معرفة مشايخ الطحاوي مهما وخاصة في کتابه هذا: (أحکام القرآن الکريم)، فإنه لم يلق عناية من أهل الحديث مقارنة بکتبه الأخرى کـ: (شرح مشکل الآثار)، و(شرح معاني الآثار)ا This paper aims to confine all the Sheikhs (Islamic scholars) of Al-Tahawi, through his book (the provisions of the Qur'an)and to represent the degree of quality of their narration. The research organizes as introduction and two chapters: The first chapter represents a brief information about Imam Abu Jaafar al-Tahawi, and the second one illustrates the sheikhs of Imam Abu Jaafar al-Tahawi in his book. The researcher adapts the inductive and analytical approach. He represents the background of the Sheikhs as following : sheikh's full name, nickname, surname, date of birth, date of death along with providing two name of sheikhs who narrated from them and two of whom he narrated about . The paper has come up with such important result which is the number of sheikhs whom Imam Abu Ja'far al-Tahawi pointed out to in his book (provisions of the Koran) reached (76) Sheikhs, 43 of them are trustworthy ,11 of them are truthful ,6 of them are straight ,4 of them are dishonest and 10 of them are unknown. So, it is clear from the above that the number of trustworthy sheikhs whom Imam Abu Ja'far al-Tahawi points out to in his book (the provisions of the Qur'an)covers a largest proportion ;they are about (57%) and in case of adding the number of acceptable sheikhs the percentage will be (82%).Meanwhile ,the percentage of dishonest and unknown sheikh and is (18%).It sounds a good percentage of number due to the fact that Imam Abu Ja'far al-Tahawi reported a lot from them and this does affect the ruling on the authority of his isnad(chain of transmitters).Therefore, being acquainted with the sheikhs of Tahawi is important, especially, in this book (the provisions of the Qur'an) since scholars of hadith did not pay much attention to it compared to other book.

Praise be to Allah alone, and peace and blessings be upon the one after whom there is no prophet, our Prophet Muhammad, and upon his family and his companions. This research focuses on a term commonly used among researchers in the Sciences of Hadith and the Science of Criticism and Praise, specifically the term “majhul al-haal” (unknown status). It is limited to the usage of the term by the Al-Hafiz Abu al-Hasan ibn al-Qattan (may Allah have mercy on him), who was one of the prominent scholars of hadith of his time, whose speech concerning applying the term “unknown” and its terminologies was numerous, and who applied the description of “unknown” and other similar terminologies to a significant number of narrators. The research examines the narrators described by this term, clarifies what Abu al-Hasan ibn al- Qattan meant by the term “unknown status” when applying it to them, and clarifies the difference between his intent and that of other scholars of hadith. It includes a detailed study of examples of these narrators and the most likely state of their status. The research consists of an introduction, a preface, two main sections, a conclusion, as well as a bibliography. The introduction covers: the importance of the research, the reasons for choosing it as a topic, the problem it addresses, its scope, previous studies concerning the topic, and the methodology followed. The preface contains two sub-sections: the first of which provides a brief biography of Abu al- Hasan ibn al-Qattan and an introduction to his book Bayaan al-Waham wal-Eehaam. The second sub-section discusses the term “unknown” as used both linguistically and technically. The first section discusses: issues pertaining to being classed as “unknown” according to Ibn al- Qattan. The second section covers: the concept of “unknown status” according to Abu al-Hasan ibn al- Qattan. The research concludes that Abu al-Hasan ibn al-Qattan (may Allah have mercy on him) views that the term “unknown status” refers to a narrator from whom only one person has narrated, and it is not known whether others have narrated from him. However, the description may be extended to include narrators from whom multiple people have narrated, as the key criterion for describing someone as “unknown” is the lack of praise or criticism, rather than the number of narrators being of great significance according to him. And Allah knows best. May Allah send peace and blessings upon our Prophet Muhammad, and upon his family and companions. Keywords: Unknown narrators, Ibn al-Qattan, unknown, unknown status.

Given that postsecondary institutions are increasingly seen as sites to promote health, critical scholars are calling attention to how the contemporary Western weight-centred health paradigm reinforces a “size matters” message that is fueling harmful attitudes towards and judgments of bodies. As such, research that highlights strategies to promote safe teaching and learning environments for students and faculty, regardless of body shape and size, is of utmost importance. Through 26 participant interviews, this study examines the experiences of critical obesity scholars who teach courses that engage critical approaches to obesity, fatness, and body size. The findings of this study shed light on the developing field of critical obesity scholarship, the types of challenges faced by critical obesity scholars in higher education, and how these scholars are building community as a way of coping with challenges facing the emerging field. 

This study aims to analyze the concept of frequency (tawātur) among readers (qurrā’) and traditionists (muḥaddithūn) and to establish the foundations of the frequencies adopted by readers, comparing them with those of traditionists. The researcher endeavors to collect and examine the meanings of frequency understood by both readers and traditionists, studying and contrasting them to determine the prevailing view with acceptable evidence. This approach highlights the diversity of scholars’ opinions regarding the meaning of frequency and their sincere efforts to approach accuracy, contributing to the enrichment of scientific research in the fields of Quranic readings and comparative exegesis. The research relies on an inductive methodology to trace the origin of the term “frequency” among readers and traditionists. It tracks its evolution, delineates its determinants, and explains the reasons for disparities and nuances in its interpretation. The study comprises five main sections. The researcher concludes that preserving the Islamic faith is closely tied to the emergence of the sciences of hadith and Qur’anic readings, guided by divine providence to scholars and readers to verify and document these disciplines. The study yields several key findings, including the pivotal role of frequency in affirming the authenticity and credibility of sound hadiths and the connected Qur’anic verses to the Prophet Muhammad ﷺ. The conclusion of the study emphasizes the importance of conducting further specialized research and studies on Qur’anic readings and their frequencies.

The imams (experts in Ahadith) and (critical) scholars of hadith sciences made great efforts in preserving the hadith. They collected the texts and chains (asnaad) and explained the conditions of the narrators in detail. They recorded for posterity not only the exact wording of the hadith but also took pains to elaborate on the differences of the narrators in the chains. They revealed the difference between narrators in the “Isnads” and the wording of the hadith. They collected the hadiths that were reasoned “Ahadees e Ma’alola” in private books and distinguished the correct from the defective, but they did not state the reasons for the Caused “Illat”. Most of the time, they did not show the presumptions of Weighting clues. Some of them accepted it (Siqa) sometimes for/as evidence, and returned/rejected on other occasions. This is the approach of the advanced scholars in the field; they neither accept nor reject it fully. However, a theoretical account of clues by which a scholar of hadith is to accept or reject the increase is not explicitly mentioned by forerunners in the tradition of hadith scholarship. Rather, these clues are implicit in their rulings on the hadiths and can be explained in detail by exploring the conditions o the narrators. Among these critics and imams of illal, Sheikh Al-Dari Qutni is well-known for his experience and understanding of the science (of illal). The researchers aim to highlight the reasons behind the acceptance or rejection, total or partial, of the increase. For this, the methodology of these rulings on the hadiths with increase confidence is analyzed in detail. This, in turn, will highlight the clues by which Al-Dari Qutni accepts siqa or rejects it.

Research Objectives and Problems: The focus of this research is the virtual learning environment, which is a priority in developing new learning strategies. The aim is to analyze the process to describe policies related to changes in learning environments. The research objectives include examining theoretical approaches to modeling virtual learning environments and highlighting the signs of change in virtual teaching/learning environments from various perspectives. The research focuses on how virtual teaching and learning environment modeling is contextualized within the evolving Lithuanian education policy. This study explores questions regarding the perception of changes in learning environments and the key trends shaping virtual learning within the framework of new education policies. Research Methods: This study employs a combination of literature analysis and semi-structured focus group interviews to gather insights from teachers, education experts, and policymakers. The findings offer a deeper understanding of the virtual teaching and learning environment modeling process and its implications for educational policy and practice. Structure of the Article: The paper is structured into five main sections: an introduction, a literature review, a methodology description, an analysis of the main findings, and a discussion and conclusions section. A list of references is provided at the end. Research Findings and Their Impact on Educational Sciences: This research explores the modeling of virtual teaching and learning environments and its implementation within educational contexts. As schools navigate a rapidly evolving world, understanding and shaping virtual learning environments is crucial. The study aims to analyze the process of modeling virtual teaching and learning environments, particularly in terms of the inclusive and operationalizing context of open learning spaces, content elements, and learning styles. Through a reflexive approach, the paper investigates how modern schools are transitioning toward more organized teaching and learning services and identifies new directions in skill development, knowledge acquisition, learner networking, and value creation. The virtual teaching and learning environment is presented as a central vision for learner-centered education, promoting personalized learning, diverse learning styles, and trust-based learning cultures. Conclusions and Recommendations: Lifelong learning emerged as a central theme across all concept maps. This cluster was not only deemed pivotal for the future of learning but also served as a unifying element for other clusters. According to experts, the anticipated shifts in learning strategies and approaches are closely tied to the notion that skills and competencies will increasingly be acquired through lifelong learning.

This article aims to examine the trends of scientific publications on hadith in Indonesia. The hadith scientific publications can be grouped into two, namely national and international scientific publications that examine the study of hadith, both riwa>yah and dira>yah . The trends in the national publications of riwa>yah hadiths are related to the study of history, law, gender, education, health, politics, and the environment. The trends of national scientific publications on dira>yah hadith deal with the study of isna>d, matn , hadith scholars and thoughts, methodological studies and hadith criticism, Orientalist hadith studies, hadith literature, and hadith studies in the global era. Meanwhile, the trends of hadith studies in international journals are also divided into two, namely the study of riwa>yah hadith relating to economic, political, education, gender studies, and others. The trends in international journals of hadith have been explored regarding to the study of isna>d and matn of hadith, hadith scholars and rija>l al-hadi>th , isna>d system and hadith authenticity, interdisciplinary hadith studies, the history of hadith and the evolution of sunnah concept, methodology of hadith studies, compilation and literature of hadith, hadith theory and criticism, and the study of hadith authority.

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 paper offers a critical review of the article “The Urgency of the Science of Jarḥ wa al-Taʿdīl in Determining the Authenticity of Hadith” by Muh. Haris Zubaidillah, Basyrul Muvid, and Srifariyati. The article underscores the crucial role of Jarḥ wa al-Taʿdīl in evaluating hadith authenticity by examining the reliability and credibility of narrators within the chain of transmission (isnād). The authors argue that this discipline forms a key mechanism in hadith criticism, where both isnād (the chain of narrators) and matn (the textual content) are fundamental components in verifying the validity of a hadith. This review applies a library research method with an analytical approach, focusing on the coherence of arguments and the methodological design presented by the original authors. The review appreciates the authors' consistency in affirming the significance of Jarḥ wa al-Taʿdīl as an essential discipline in hadith studies. It also highlights the necessity for hadith scholars to possess competence in this field to determine the acceptability or rejection of transmitted narrations accurately. Additionally, the review commends the authors’ reflective efforts to respond to skeptical perspectives that challenge the reliability of Jarḥ wa al-Taʿdīl as a scientific approach. However, it also notes a critical shortcoming: the article does not sufficiently develop a strong and systematic argument to counter orientalist critiques that question the authenticity of hadith. Strengthening this aspect would enhance the article’s academic contribution and its role in contemporary discourse on hadith criticism.

In today's world, relentless technological advancements have played a significant role in changing the structure and scope of the concept of learning. Learning is now extending beyond school boundaries at all educational levels. Particularly, students who come to Science and Art Centers (SAC) can enhance their existing talents by integrating the theoretical knowledge acquired at their schools with practical opportunities provided at these centers. In this context, planning activities in out-of-school learning environments has become a primary responsibility of SAC. This study aims to explore the opinions of SAC administrators (principals and vice principals) regarding out-of-school learning environments, understand their perceptions, address the gap in similar studies in the existing literature, and contribute to the field. A case study, a qualitative research method, was used in the research. The study group consists of 16 administrators (principals and vice principals) working in SAC centers located in the central and surrounding districts of Bursa province during the second semester of the 2023-2024 academic year. The tools used in the research are semi-structured interview forms prepared by the researchers. These forms consist of two main sections: the first section includes demographic information of the participants, and the second section contains a total of 6 open-ended questions. The data set obtained during the research process was subjected to content analysis. As a result of the research, SAC administrators stated that they have a good command of out-of-school learning environments, but they have difficulty in diversifying the existing concept in the field, that the applications made in out-of-school learning environments contribute to the students, and the institution, and that the most important problem SAC administrators have experienced at the point of implementing out-of-school learning environments in their institutions is financial, bureaucratic, and individuals-related.

This research paper highlights the importance of understanding the term hadith. Especially the term hadith dhaif, which is still confusing today. Hadith dha'if sometimes relied on hadith maudhu’ so have to be careful in understanding both. Some of them follow the Sunnah and hadith scholars as a whole, because they violate their consensus and reject the weak absolutely. And some of them mistakenly state that the consensus of the hadith scholars is not to hold on the hadith dha'if in various laws. This study confirms the importance of understanding the term hadith dha'if. Apart from that, the positive effects are numerous, especially on the enrichment of jurisprudence and history, biographies and metaphors. Indeed, modern science in our time has declared the validity of the texts of many hadith dha'if, for example in discussions of scientific miracles, so we must pay attention to these hadith dha'if. There has been so much research into the branches of the faith and its virtues, and issues of jurisprudence, and ethics, that scholars have attempted to find Hadith shahihc and hadith hasan. However, when there were no sahih and hasan hadiths, they had hadiths dha'if. Researcher's approach in this research is an inductive approach: extrapolating the importance of hadith dha’if and its role in law and scientific studies. The analytical method is to analyze what will be collected from the hadiths, atsar and aqwalu ‘ulama. . Each of the two approaches works to embody and illustrate the importance of the hadith dha’if and its role in law and scientific studies.

Interdisciplinary research and education on human-environment relations has a natural place in many Anglo-American geography and anthropology departments. In Sweden, however, critical scholarship across the socio-natural divide has largely been outsourced to the interdisciplinary field of human ecology. Since the 1970s, Swedish human ecologists have sought to integrate perspectives from the social and natural sciences, giving rise to challenging questions associated with interdisciplinary research. In this article, three ‘generations’ of Swedish human ecologists reflect on the development of Swedish human ecology as an interdisciplinary research field, intimately related to geography and anthropology, through its institutionalization at the universities of Lund and Gothenburg. Focusing on a radical tradition of Swedish human ecology, the field is situated in relation to political ecology to broaden the Anglo-American origin stories that pattern this cognate interdisciplinary field.