Ahmad Ibn Hanbal Research Articles

PUTUSAN HAKIM PENGADILAN AGAMA SURABAYA TENTANG WASIAT WAJIBAH BAGI SUAMI NON MUSLIM PERSPEKTIF HUKUM ISLAM

This research highlights the requirements for valid heirs, where both must be Muslim, but in practice, there are cases where non-Muslims can receive or give inheritance through a Wajibah Will, as happened at the Surabaya Religious Court in case number 0124/pdt.P /2022/PA.Surabaya. The aim of this research is to examine the legality of this decision in law and to look at the provisions that support this decision and the basis of Islamic law that underlies this decision. Field research methods with a qualitative approach were used in this research. Data was obtained from secondary and primary data sources, with data collection techniques in the form of observation, interviews and documentation obtained from information and facts regarding the determination of mandatory wills for non-Muslim husbands at the Surabaya Religious Court. Interviews were conducted with the chairman of the Panel of Judges who determined the case. All data were analyzed inductively. The results of the research show the view of Islamic law from the perspective of the Maliki and Hanafi schools which prohibits Wajibah Wills for non-Muslim husbands. However, the views of the Shafi'i and Ahmad ibn Hanbal schools of thought allow it on condition that it meets the established criteria. Regarding the decision of the Panel of Judges in case number 0124/pdt.P/2022/PA.Surabaya, it is based on the Principle of Equality in the Eyes of the Law, which allows this determination to be made by the panel of judges at the Surabaya Religious Court.

Adverse Effects of Recruiting Non-Expert Officials

This article elaborates and analyzes the meaning of the predictive Hadith about Handing over affairs to non-experts, then criticizes its authenticity and analyzes its content and implementation in the present context. The method used is the tahli>li method and textual, intertextual, and contextual interpretation techniques with a multidisciplinary approach. Before criticizing the authenticity of the Hadith based on the rules of hadith validity, first, perform takhri>j al-hadi>s\ by using the keyword d} uyi'at al-ama>nat. After recognizing the quality of the traditions traced in this study as sahih traditions, a study of ma'a>ni> al-hadith followed. The results show that the Prophetic tradition is of sahih quality. This study shows that the predictive hadith "Handing over affairs to non-experts is a sign of the end of the world," narrated by Ahmad ibn Hanbal, in terms of quantity, is classified as a garīb hadith because the narrator's line from the level of the companion (a'lā) to the fourth level of the narrator is single. Regarding the quality of the sanad and matan, it is classified as a hasan hadith because one of the narrators, Fulaih, based on the conclusion of the assessment of the hadith critics, was not d}a>bit}. However, due to the existence of al-Bukhari's chain of transmission, the Hadith rises to the level of sahih ligairih. Thus, the Hadith has legal authority to be used as an argument (hujjah).

Pandangan Ibn Taimiyah Tentang Konsep Ibadah dan Muamalah (Tinjauan Normatif dan Historis Sosiologis)

Ibn Taymiyyah is known as the inspiration of the Wahhabi movement that aims to the purification of the teachings of Islam. This movement departs from the separation between the ‘ubūdiyyah and un-‘ubūdiyyah teachings, which are also inspired by Ibn Taymiyyah's thought. In 'ibādah, Ibn Taymiyyah holds the rule that as long as there is no ordered argument it should not be done. However, the notion of ibādah according to Ibn Taymiyyah is not limited to mahdlah worship but more broadly. Whereas in mu'āmalah, he holds the rule of allowing doing anything as long as there is no prohibition against it. In shaping the concept of 'ibādah and mu'āmalah, at first, Ibn Taymiyyah accepted it as something normative from the thought of Ahmad ibn Hanbal. But when he saw the social reality with the number of deviations' in ibādah done by Muslims, the concept that has been obtained normatively from the thought of Ahmad ibn Hanbal is reaffirmed and expanded to become a sociological concept, in addition to being normative.

Konstruksi Pemikiran Hukum Islam Imam Ahmad Ibn Hanbal: Pendekatan Sejarah Sosial Hukum Islam

Imam Ahmad Ibn Hanbal was one of the Hanbali mazhab philosophers who lived during the Abbasid dynasty. A number of ideas were followed by scholars after him. Though he suffered various rejections from other scholars and even rulers, Imam Ahmad Ibn Hanbal's thought is still relevant to the development of contemporary Islamic law. This article aims to analyze the influence of Imam Ahmad Ibn Hanbal's thinking in the context of the reformation of Islamic law. Data is obtained through the study of documents using descriptive methods and analyzed critically. The results of the research showed that Ahmad ibn Hanbal's strong tendency towards the hadiths undermined the formulation of hadith-based fikih. The intensity of the use of the hadith and the giving of sufficiently strong authority made Ahmad Ibn Hanbal, in the view of some fuqaha, a fuqaha muhadditsin. One thing that became the best practice in Ahmad Ibn Hanbal's character was his diligence in upholding opinions and not being easily influenced by the will of the ruler. This fact can be a reference to the society and the rulers that exist at this time.

Al-Bukhari's Position on the Narrators about whom Ahmad Matruk said in his Book The Great History


 
 
 
 ABSTRACT
 
 This research is considered one of the researches that deals with the sciences of hadith. , He researches the subject of al-jarh and modification, and knowing the state of the narrators and narrators, and how to take advantage of the words of his elders in this section.
 And since Ahmad ibn Hanbal was one of the sheikhs of Al-Bukhari, and he preceded him in speaking about the condition of men and their criticism, and the degree of their authenticity and weakness, here Al-Bukhari benefited from his sheikh in criticizing men. Since Ahmad left the hadith of one who does not narrate from him for a reason, as well as those who are close to Ahmad In the scientific rank, this has given Al-Bukhari the preference, in leaving the hadith of the man referring their situation to those before him, not because of Al-Bukhari’s weakness in criticizing men, but because of Al-Bukhari’s keenness in selecting his words in criticizing men, and he has various words in criticizing men, including his saying in Muhammad Bin Muawiyah Al-Basri: There is a view (), and he intended to insult him, and there are many others.
 I found that Al-Bukhari referred in this way five of the men whom he injured to Ahmed by saying: (Ahmed left him), and after studying their situation it was found that Al-Bukhari had hit the nail on the head, and that they, as Ahmed said, and Al-Bukhari supported him that they left the hadith because of their weakness, or for a hidden reason that he does not know, except for the people of knowledge, the guards of the Sunnah.
 
 
 

The Position of Ahmad ibn Hanbal in Early Sufi Works

Bu çalışmada klasik tasavvuf eserlerinde Ahmed b. Hanbel’in konumu ele alınacaktır. Bu eserlerde erken dönem sûfîlerinin görüşlerine yer verilmektedir. Sûfîlerin görüşlerine yer verilmekle birlikte İslam düşünce tarihinde tanınmış ulemanın fikirlerine de zaman zaman temas edilmiştir. Söz konusu ulema içerisinde fıkıh mezhebi kurucuları da bulunmaktadır ve hatta aynı isimler sûfî şahsiyetler içerisinde zikredilmiştir. Bunlardan birisi de Hanbelî mezhebinin kurucusu Ahmed b. Hanbel’dir. Araştırmamızın amacı Ahmed b. Hanbel’in erken dönem tasavvuf klasiklerindeki konumunu tespit etmektir. Çalışmada Ahmed b. Hanbel’e yer veren ve vermeyen klasik tasavvuf eserleri değerlendirilmiş ve ardından Ahmed b. Hanbel’in takvası, fıkhî yönü ve tasavvuf konularına yaklaşımı ortaya konulmuştur. Araştırmada doküman analizi yöntemi benimsenmiş ve dağınık bilgiler toparlanarak yorumlanmıştır. Çalışmanın kapsamı klasik eserlerden el-Lümaʿ, et-Taʿarruf, Kûtu’l-kulûb, Hilyetü’l-evliyâ, Tabakâtu’s-sûfiyye, er-Risâletü’l-Kuşeyriyye, Keşfü’l-mahcûb ve İhyâu ulûmi’d-dîn ile sınırlandırılmıştır. Nihayetinde söz konusu eserlerde Ahmed b. Hanbel’in fikirlerine değer verilmiş ve yine bu kitaplarda onun dînî yaşantısı örnek gösterilmiştir. Buna ilaveten Mihne sürecindeki tavrından sûfîler tarafından da övgüyle bahsedildiği anlaşılmıştır.

PEMIKIRAN MAZHAB FIQH IMAM SYAFI’I

The leadership of fiqh in Medina culminated in Imam Malik, and Imam Shafi'I went to Medina to study with him. And when the leadership of fiqh in Iraq culminated in Abu Hanifah, he studied fiqh in Iraq from Muhammad ibn al-Hasan al-Syaibany (one of Abu Hanifah's students). Therefore, Imam Shafi'i gathered knowledge of fiqh Ashab al-Ra'yi (Imam Malik) and fiqh Ashab al-Ra'yi (Abu Hanifah). The religious sect of Imam Shafi'i, as well as other schools of thought from the priests of the four schools: Abu Hanifah, Malik bin Anas, and Ahmad ibn Hanbal, are members of the Ahlu al-Sunnah wa al-Jama'ah group. Ahlu al-Sunnah wa al-Jama'ah in the field of furu' is divided into two schools, namely the Ahlu al-Hadith school and the Ahlu al-Ra'yi school. Imam Shafi'i, including Ahlu al-Hadith. Imam Shafi'i was famous for defending the Maliki school and defending the Medina school of thought until he was known as Nasyirus Sunnah (spreader of the Sunnah). This is the result of bringing together the fiqh of Medina and the fiqh of Iraq. Qaul Qadim (as the result of the first ijtihad) and qaul Jadid (as the first legal decision changer) of Imam Shafi'i was revealed in several issues.

Kalām in the crossfire: A historical survey of the legitimacy of the study of theology within the Sunni school of Islam

The aim of this article is to briefly introduce and to examine the views of the founders of the four Sunni schools of Islamic jurisprudence (namely, Abū Hanīfa Nuʻmān ibn Thābit, Mālik ibn Anas, Muhammad ibn Idrīs al-Shāfʻī, and Ahmad ibn Hanbal) and that of their renowned students and followers, regarding the legitimacy of engaging in the study of Islamic doctrinal beliefs or Kalām. Different, and often conflicting, views have been postulated on this matter. Some Sunni thinkers have condemned the pursuit of theology as an act of heresy and denounced its practitioners as apostates. Other Sunni thinkers have extolled this discipline as the noblest of sciences whose learning and teaching are, at least under certain circumstances, incumbent. This fundamental dispute regarding the legitimacy of the discipline of theology has resulted in a rather contentious and opaque scholarly environment. In addition to the inherent importance of the discipline of theology as such, the significance of this dispute is compounded by the impact that the attitude one adopts toward this discipline can have on the development of the intellectual and rational aspects of Islam. A negative attitude toward theology, for example, can hamper the application of rational elements to Islamic doctrine. Our focus in this article is on analysing the views of the leading thinkers and jurists of the Sunni school and investigating the most authoritative sources of doctrinal tradition within this major denomination of Islam. Our study leads us to conclude that the disapproving views of the preeminent Sunni figures should be construed, not as a denunciation of the discipline of theology per se, but as a refutation of certain theological principles and persuasions that are viewed as incompatible with orthodox Islamic faith. In addition to and preceding that conclusion, this article provides a survey of the literature concerning the views of Muslim scholars on the legitimacy of Kalām. After categorising these views into the two opposite camps of Kalam’s legitimacy and illegitimacy, the article then proceeds to evaluate and critically analyse them, and to resolve some of their initial incompatibilities.Contribution: The article sheds new light on the historical development of the discipline of theology within the Sunni schools of Islam. This is a little-studied and often overlooked subject that can help in attaining a better understanding of how this critical field within religious studies has emerged into its present form.

Non-Muslims competence in giving testimony; A study between Islamic jurisprudence and the Saudi Civil procedural Law. أهلیة غیر المسلمین فی تأدیة الشهادة: دراسة بین الفقه الإسلامی وقانون المرافعات السعودی

Non-Muslims competence in giving testimony; A study between Islamic jurisprudence and the Saudi Civil procedural Law. أهلیة غیر المسلمین فی تأدیة الشهادة: دراسة بین الفقه الإسلامی وقانون المرافعات السعودی

Concept & Application of Baiʻ al-Īnah in Islamic Banking in Indonesia and Malaysia

Baiʻ al-īnah is the process of buying and selling carried out by the seller to the buyer on a direct or credit basis, which then the goods are resold by the buyer to the original seller at a price lower than the previous purchasing price. This research is normative (doctrinal) research, with a regulative (statute approach) and conceptual approaches, emphasizing the use of secondary data in the form of primary, secondary, and tertiary legal materials. The result shows that: First, the scholars had different opinions on baiʻ al-īnah. Abu Hanifah forbade baiʻ al-īnah from the legally binding sale, and the purchase was illegal. Hence the second sale and purchase were also illegal. Besides, Imam Malik and Ahmad ibn Hanbal also prohibited baiʻ al-īnah because they both adhered to the arguments of sadd aż-żrīʻah, where baiʻ al-īnah contained elements of usury, manipulation to justify baiʻ al-īnah interest. In contrast, Imam al-Syafi'i allowed baiʻ al-īnah because buying and selling were halal (legal), and based on qiyas, the buying and selling model was in line with the law of buying and selling according to the Al-Qur'an. However, al-Syafi'i also prohibited baiʻ al-īnah if any hilah/manipulations occur. Second, Indonesia prohibits baiʻ al-īnah to be applied in Islamic Financial Institutions (LKS), except for one type of baiʻ al-īnah in an emergency case, the for transferring customer debts from Conventional Financial Institutions (LKK) to LKS. Meanwhile, in Malaysia, baiʻ al-īnah can be applied to Islamic financial institutions because Malaysia refers to the opinion of Imam al-Syafi'i. Despite that, Malaysia continuously evaluates the program and regulates baiʻ al-īnah to be applied cautiously. Baiʻ al-īnah in Malaysia is practiced in several Islamic products, including Islamic credit card financing, home financing, gold transactions,etc.

KEHIDUPAN DAN KARAKTERISTIK PEMIKIRAN HUKUM IMAM AHMAD BIN HANBAL

Ahmad Ibn Hanbal, who is an expert in the fields of hadith and Islamic jurisprudence. He is known as the founder of the Hanbali mazhab. Many assume that Ibn Hanbal is not a fukaha but only a muhaddis, an expression like this is based on his interest in deepening the field of hadith and the many hadiths he has collected and the fatwa that tends to follow Imam Shafi'i who is his teacher, which is a strong reason for the assumption. make it interesting to review what life really is like and the characteristics of his legal thought. Ahmad Ibn Hanbal is not someone who is fanatical about his fatwas and he has a method of istimbath that is different from other Imams by giving more portions to nash than ra’yu.

Hanbelîlik ile Küllâbîlik Arasındaki İlişki

Ahmed b. Hanbel ve taraftarlarıyla Küllâbîler arasında Mihne’den sonra bazı tartışmaların yaşandığı görül-mektedir. Ahmed b. Hanbel’in Küllâbîlere yönelik sergilediği tavır Hanbelî geleneğin daha sonraki temsilcileri tarafından sürdürülmüştür. Bu çalışmada III./IX. yüzyıldan başlayarak üç asırlık zaman dilimi içerisinde iki grubun birbirlerine yönelik yaklaşımları ele alınmaktadır. Özellikle Hanbelilîğin İbn Küllâb, Muhâsibî ve Kerâbîsî ile ilgili düşünce ve eleştirileri söz konusu edilmektedir. İki grup arasındaki tartışmaların boyutu üzerinde durulmakta ve hangi konular-da tartışmaların yaşandığı ifade edilmektedir. Hanbelî isimlerin temel tartışma konusu olan Allah’ın kelamı üzerinden Küllâbîleri eleştirirken kullandıkları Lafzıyye ile Vâkıfiyye kavramları ve bu düşüncelere yönelik tepkileri üzerinde durulmaktadır. Ayrıca İbn Huzeyme’nin başta Kalânisî olmak üzere Küllâbîler ile ilişkisi incelenmektedir.

К вопросу о теоретических основах и историческом развитии радикального ислама как политической идеологии

The purpose of this article is the analysis of the theoretical foundations of radical Islamism as a political ideology and consideration of the main historical stages of its formation, on the examples of specific religious and political figures. The article presents the main principles of the theorists of radical Islam, on the ideological basis of which there are modern extremist groups such as “Islamic State”, “Al-Qaeda”, “Hizbut-Tahrir” and many others.The author addresses the Koran and the collection of Hadiths “Musnad” by Ahmad ibn Hanbal, as well as the works of Ibn Taymiyyah, Ibn Wahhab, Hassan al-Banna, Seyyid Kutub, Abu al-Al Al-Maududi, etc., as well as the works of local and foreign scholars in this research area. The article is divided into two main parts, the first of which is devoted to the basic postulates of radical Islam, the second is focused on their practical implementation in the political practice of Muslim States. The author came to the conclusion that throughout the history Islamic radicalis periodically received a substantial distribution as one of the answers of the Muslim world, on the one hand, to external pressure, and on the other to the processes happening within itself that a certain group of “zealots” interpreted as the deviation from the true meaning of the religion.

محدثين كے ہاں قراء ثلاثہ كا مقام ومرتبہ اور علم حديث ميں ان كى خدمات

Allah Himself has taken the responsibility to protect the Holy Quran and the Hadith of the Holy Prophet. He Himself has provided the sources of their protection. One of the means of the protection that was the creation of such a group of the Qura who not only served the Holy Quran but also provided worth mentioning services in Ahadith of the Holy Prophet. But their services are hidden from us. By Qura the researcher means those Qura whose recitation styles and narrations are studied and taught in the different quarters of the world who are known as Qura Saba & Ashra (سبعہ وعشرہ). They are ten imams each with two Ravi’s. They are thirty Qura in total. I have selected only last three Imam & their two narrators in this Article. These Qurra are known as Qurra Thlathah (قراء ثلاثہ). The services of these imams have been highlighted in the light of the following eleven Ahadith books. Sihah: Sahih Bukhari, Sahih Muslim, Sahih Ibn-e-Habban, Sahih Ibn-e-Khuzeema. Sunan: Sunan Abu Dawud, Sunan al-Tirmidhi, Sunan al-Nasai, Sunan Ibn Majah, and Sunan al-Kubra. Masaneed: Musnad Ahmad ibn Hanbal, Musnad Abu Ya`la al-Mawsili. How many people have reported them and what is the standard of the weakness and soundness of those narrators have also been discussed in this article. Besides these books of Ahadith, these Ahadith have been searched in other books of Ahadith also. The status of these Qura has been explained in the light of the commentary of Muhadithin. Whether Ahadith critics have declared them thiqa or weak or have declared them as average sadooq. The most important thing is that there is no one weak reporter in these imam qura. Two out of three imam qura are ranked as thiqa and one sadooq. And among the narrators of these qura one is thiqa, one sadooq, and nobody are weak reporters. There is silence about the remaining four reporters of these qura. The reason is that there is no hadith reported from them. Because of all this their religious and scholarly authenticity could be determined. The narrations of these thalathah (ثلاثہ) Qura are confined to reporting the Holy Quran but they have also reported about every part of fiqh and they have been utilized and refered to

Muhtelit Bir Râvi: Ârim/Muhammed b. Fadl es-Sedûsî

ÖzHz. Ömer döneminde inşa edilen Basra’ya birçok sahâbi yerleşmişti. Şehirde ikamet eden ashâb, insanlara Kur’an ve sünneti öğretmek amacıyla mescidde ilim halkalarını oluşturmuşlardı. Yöre halkı bu halkalara rağbet göstermiş ve sahâbenin rahle-i tedrisinden geçerek Kur’an’la birlikte hadisleri de birinci ağızdan tahsil etmişlerdir. Nitekim bu ilim meclislerinde yetişen birçok Basralı muhaddis, rivâyetlerin günümüze güvenilir bir şekilde ulaşmasına katkı sunmuşlardır. İşte bu râvilerden biri de ricâl kaynaklarında Buhârî’nin (ö. 256/870) hocası olarak takdim edilen Muhammed b. Fadl es-Sedûsî’dir (ö. 224/839). İsminden ziyade Ârim lakabıyla tanınmıştır. Meşhur muhaddislerden Ahmed b. Hanbel (ö. 241/855), Abd b. Humeyd (ö. 249/863-64), Dârımî (ö. 255/869), Buhârî, Ebû Zur‘a (ö. 264/878) gibi birçok önemli âlime hocalık yapmış ve tahdis ettiği rivâyetler başta Kütüb-i Tis‘a olmak üzere muteber hadis kaynaklarında tahrîc edilmiştir. Hadis rivâyetinde “sika” râvilerden kabul edilmesine rağmen ömrünün sonlarına doğru hafıza konusunda sorun yaşamış ve ihtilâta uğramıştır. Dolayısıyla ihtilâta uğramadan önce naklettiği hadisler kabul edilirken, ihtilât sonrası rivâyetleri sıhhat açısından bazı münekkidler tarafından tartışma konusu yapılmıştır. Anahtar Kelimeler: Hadis, Kütüb-ü Tis‘a, Rical tenkidi, Ârim, İhtilat. AbstractMany sahaba settled in Basra, which was built during the reign of Hazrat Umar. The sahaba who lived in the city formed the circles of wisdom in the masjid to teach people the Qur'an and the Sunnah. The local people showed interest in these circles and by taking lessons from the sahaba they collected the hadiths together with the Qur'an from the first mouth. As a matter of fact, many narrators from Basra who have grown up in these scientific assemblies have contributed to the reaching of the rumors to the present day reliably. One of these narrators is Muhammad b. Fadl es-Sedûsî (d. 224/839) who was presented as the teacher of Bukhari (b. 256/870) in the sources of the rijal. He was better known by his nickname Ârim. He has taught many important scholars such as Ahmad ibn Hanbal (d. 241/855), Abd ibn Humaid (d. 249/863-64), Al-Darimi (d. 255/869), Bukhari and Abu Zur‘a (d. 264/878) and his narratives have been used in sources of authentic hadiths, especially in Kutub-u Tis‘ah. Although he was accepted as a reliable narrator in the narration of hadith, he had a problem with memory towards the end of his life and his narratives were disputed. And therefore, while the hadiths which were conveyed before the dispute were accepted, the narratives after the dispute were discussed by some critics. Keywords: Hadith, Kutub-u Tis‘ah, Ârim, Narrator Criticism, Dispute.

URGENSI PENDIDIKAN SIFAT MALU DALAM HADITS (Telaah Hadits Imran Ibn Husain tentang Sifat Malu dalam Kitab Musnad Ahmad Ibn Hanbal)

In the hadith of the Prophet explained one of the attributes called the term al-haya '. The nature of al-haya �is translated in Indonesian with the meaning of shame. Most people assume the nature of shame is a bad trait that should be kept away from someone's personal. But the shame is actually recommended by the Prophet because it is a good quality as stipulated in the hadith of Imran Ibn Husain, narrated by Ahmad Ibn Hanbal. This study aims to provide an explanation of the nature of shame mentioned by the Prophet as one of the good qualities. The conclusion of this study is the answer for people who still have the notion that shame is a bad trait that must be abandoned. The nature of shame is very urgent in Islamic education that should be fostered by all Muslims. That is due to the nature of shame can contribute to education, among others: 1) Education in shame can foster human ability to maintain the mind; 2) Keeping away actions that consume things that are prohibited; 3) Always remember death; 4) Become a person who is zuhud; 5) Contribute to the education of faith; 6) Education to decorate and beautify yourself with commendable qualities namely shame; 7) Human education to achieve the love of Allah.�Keywords: Hadith, Prophet, Imran, Embarrassed, Education

Assembly Priorities in the Era of modernization of Education Reminisce (Review of quality, commentary and Hadith text content assemblies dhikr)

This article examines the priority focus of discussion in the Council Dhikr with anyone who narrated about Dhikr Majlis virtue , How takhrij and i'tibar sanad hadith about the virtues Dhikr Majlis And How content (sermon) Hadith about Dhikr Majlis virtue. The method used to answer the focus of the study is a library with researcusing a normative approach that emphasizes the descriptive analysis of the data sources were found. The results showed that the hadith is narrated by (1)al-Bukhariy (2) Muslims and (3) Ahmad Bin Hanbal. The chain of 3 mukharrij through five lanes of chains with all four met in tabaqah to behold from the Bahz of Suhail of facet of Abu Huraira. takhrij activities and I'tibar of Ahmad bin Hanbal path carefully, found the transmitters of the chain as follows: (1) Abu Huraira as the last chain of narrators first (2) facet as both narrator chain V, (3) Suhail as a third narrator chain IV, (4) behold a fourth chain of narrators III (5) Affan as the fifth chain of narrators II and (6) Ahmad bin Hanbal as well as the last narrator al-Mukharrij al-Hadith. secar implicit when observed honor traditions of Ahmad ibn Hanbal, coming from Yahya ibn Sa'id from 'Abdallah ibn Sa'eed Mawla of Abi Ziyad Abu Ayyash from Darda' that the Prophet it to my question as to the content of the question is the Messenger of Allah said: "Shall I show you do the best, the most holy in the sight of your king (God), and the lifting derajatmu; be better for you than gold or silver, and better for you than meeting your enemies-in, and then you cut off his head or they cut your throat". The Companions who were present said: "What this is Ya Allah!". He said: "Remembrance of Allah, the most Exalted, the Most Great".

Theoretical Foundations of Radical Salafism

In M.Nesprava’s article "Theoretical Foundations of Radical Salafism", the presence of a conceptual core in the radical Salafism doctrine is shown and the main formation stages of this core are analyzed. Also, the role of the ideas by such authors as Ahmad ibn Hanbal, Muhammad ibn ʿAbd alWahhab, Syed Abul A'la Maududi and Sayyid Qutb in the formation of the conceptual core is argued. The characteristic aspects of the interpretation by radical Salafists of such concepts as tawhid, takfir and jihad are demonstrated.

Al-Ijarah dalam Perspektif Hadis; Kajian Hadis dengan Metode Maudhu’iy

The purpose of this study was to discover the conception of al-Ijarah in the perspective ofthe hadith; and to know the quality of a hadith which discusses al-Ijarah by first doing naqdal-sanad, naqd al-mart, i'tibar hadith about trustworthiness and his muttabi'an, andgiving syarh (explanation) intact about a representative hadith, so it can serve as a legalumbrella associated with al-Ijarah activities.Using Takhrij al-Hadith bi al-Fazh and Takhrij al-Hadis bi al-Maudhu'iy, this studytraces a number of hadiths and compiles them into a theme; then one of the reperesentativehadiths of the many hadiths that deal with al-Ijarah will be examined more broadly anddeeply.The translations of hadith that are deemed representative are: "Having said Abdullah, AbuIshaq Ibn 'Isa said to me (Ahmad Ibn Hanbal): indeed Malik, from al-Zuhriy, from IbnMuhayyashah, from his father (Sa'ad Ibn Muhayyashah); asked the permission of theMessenger of Allah to forbid the hunting, (Rasulullah) forbade the hiring, so he(Muhayyashah) did not ask again about it, until the Messenger of Allah said to him: "Feedyour gardener and feed your brother”.After a search of the hadith narrated by Ahmad Ibn Hanbal (164-241 H) it is known thatthe hadith is classical ahadith ahad masyhur and qualified sahih based on the assessment ofexperts hadith that assess its sanad continued up to the Messenger of Allah. and thenarrators of these traditions are fair, sabt (tsiqah), morals commendable, shaduq, ashahasanid, and a'lam al-nas. Thus, the hadith narrated by Ahmad Ibn Hanbal can be used as alegal umbrella on the activities of al-Ijarah by looking at the context in contemporary life.

THE MUSNAD OF AHMAD IBN HANBAL: A HUJJAH OR NOT?

The Musnad OF Ahmad ibn Hanbal (164/780-241/855) is one of the largest complilations of hadith in  Sunnī Islām. Scholars of Hadith have differed regardingwhether all of its contents may be regarded as probative evidence in issues of law (fiqh) as its compiler’s claims suggest. This paper seeks to explore the authoritative status (hujjīyyah) of the Musnad in Fiqh. In doing so, this paper will analyse the opinions of certain classical as well as contemporary Hadith scholars such as Jonathan Brown, G.H.A Juynboll and Christopher Melchert. The primary focus of the paper, in this respect, will be an enquiry into the authenticity of the narrations contained in the Musnad as well as Ibn Hanbal’s use of these narrations for legal reasoning or support.