Authenticity Of Hadith Research Articles

A Study on Hadith Authenticity Concerning the Abrogation of Bequests for Iddah Maintenance by Heirs and Its Relevance to Islamic Family Law in Indonesia

Although Islamic jurists (fiqh scholars) have reached a consensus on the elimination of the provision for iddah maintenance (post-divorce or mourning period support) through inheritance shares upon a husband�s death, the hadith cited as the basis for this elimination remains a subject of debate. This consensus carries sociological, legal, and theological implications that may disadvantage wives, particularly in the aftermath of their husbands' deaths. The purpose of this study is to reassess the authenticity of the hadith concerning the elimination of iddah maintenance via inheritance distribution. This paper employs Abou El Fadl's hermeneutic negotiation approach to scrutinize the authenticity of the hadith regarding the elimination of iddah maintenance and to contextualize it within the Indonesian framework. The findings indicate that the hadith serving as the foundation for this issue is an attributed to a companion rather than the Prophet (mauquf hadith), whose chain of narration (sanad) is contested. Certain narrators are considered unreliable, and there are discrepancies within its text (matn), with multiple versions existing. Consequently, this paper refrains from relying on the doctrine of abrogation (naskh) and supports the view that iddah maintenance following a husband�s death is an option that need not conflict with the wife�s inheritance share. Both iddah maintenance and the wife�s inheritance share can thus be implemented concurrently. The paper posits that, in the Indonesian context, iddah maintenance upon the husband�s death should be regarded as a form of joint property that can be allocated without reducing the wife�s inheritance share. The implementation of both joint property distribution and inheritance safeguards the rights of the wife and her children following the husband's death.

Levels of Hell in the Sunnah

This research is allocated to studying what is stated in Sunnah about the levels of Hell, to derive benefits from it and prove the facts. Its importance comes from the absence of an independent study on this topic. After the introduction, I divided the research, into an introduction and two sections: The first section: The partitions of the levels of Hell, and the second section: The lowest level of Hell. Then I concluded the research with a conclusion in which I showed the most important results, then a list of sources and references. It has been proven that Hell has seven gates and that each gate represents a level of the levels of Hell. As for the names of these levels and who will be punished in them, this has not been proven by any authentic Hadith. It has also been proven that the people of Hell vary in the degrees of their punishment, and that the lowest level of Hell is its bottom, and its depth is enormous, estimated at seventy years for the sake of increasing, where the hypocrites, the oppressors, and the arrogant reside.

Compliance Factors in Malaysian Guidelines for Hadith Authentication

Compliance Factors in Malaysian Guidelines for Hadith Authentication

The Problem of the Authenticity The Endless Debate Between Revisionist and Traditionalist New Perspectives

The authenticity of hadith is an endless debate between the western and Islamic worlds, mainly due to different points of view. The nonconformity arose because the study of the Islamic world focused on dogmatic ideological nuances, while western world studies adopted a more critical and academic methodology. The present study aimed to explore how these two opposing viewpoints assessed the hadith of the Prophet. The studies conducted by Goldziher and Schacht were selected as representatives of the Western world and those of Azami for Islam. Azami, a leading traditionalist Islamic scholar, had tried to counter both from an academic perspective. Furthermore, other Islamic scholars often reiterate the opinion of Azami when rejecting theses of Goldziher and Schacht. This study attempted to answer three main questions using the abductive method, namely, How do the Western and Islamic perspectives view the hadith of the Prophet? What argument was put forward by Azami for refuting the views of Goldziher? Why does Goldziher opinion continue to get stronger despite the numerous attacks

Navigating Pluralism in Islamic Jurisprudence: A Comparative Analysis of Mut'ah Marriage in Ja'fari and Sunni Schools of Thought

This study examines the differing views on mut'ah (temporary) marriage between the Ja'fari and Sunni schools of Islamic jurisprudence through a comparative analysis of their legal reasoning methodologies. Employing qualitative research methods including textual analysis of primary sources, historical examination, and comparative legal analysis, the study explores the origins of these divergent interpretations and their implications for contemporary Muslim societies. The findings reveal that differences in scriptural interpretation, hadith authentication, and legal principles contribute to the contrasting positions on mut'ah marriage. While the Ja'fari school considers it permissible based on Quranic verses and certain hadith, Sunni schools generally prohibit it, citing abrogation and potential social harms. The study highlights how these differing views reflect broader patterns of legal pluralism in Islamic jurisprudence and impact contemporary debates on gender, marriage, and religious authority in Muslim communities. By critically evaluating arguments from both traditions, this research contributes to a more nuanced understanding of Islamic legal diversity and its ongoing negotiation in modern contexts.

Implikasi Jarh wa al-Ta’dil terhadap Keautentikan Hadits (Studi Validitas Dalil Qunut Subuh Madzhab Al-Syafi’i)

This study examines the influence of the science of jarh wa ta'dil in determining the validity of qunut hadith for every subuh prayer in the Shafi'i school of thought. This study investigates how Shafi'i scholars apply the science of jarh wa ta'dil to assess the validity and authenticity of hadith and provide recommendations for Muslims in responding to qunut subuh hadith. This study uses a qualitative method with a descriptive-analytic approach. Data is collected from relevant books, scientific journals, and online articles. Data analysis is carried out using content analysis methods. The results of the author's research find that the science of Jarh wa ta'dil plays a very important role for Shafi'i scholars in particular and generally for all scholars of madhhab in assessing the credibility of a sanad matan, such as analyzing the behavior of hadith narrators, piety, honesty, even more specifically such as from the quality of the narrator's memorization, and the author found that the hadiths that were used as arguments for qunut subuh by the Shafi'i madhhab could be used as hujjah, Based on the results of the study, it is concluded that a hadith nash can be used as the basis for a religious law when it is at the level of maqbul hadith, at least hasan ligoiri, and for qunut hadith in the Shafi'i school of thought it is classified as maqbul hadith so it can be used as evidence for its implementation.

فضائلُ "سُوْرَة البَقَرَةِ" وخَوَاصُّها في ضوء الأحاديث الصَّحيحة: دراسةٌ تحليليةٌ

Surah Al-Baqarah is regarded as one of the most significant chapters in the Holy Quran because of its rich content, which includes religious rulings on worship, transactions, and beliefs along with sermons and wisdom. It also holds the distinction of being one of the longest chapters in the Holy Quran. Numerous authentic Prophetic traditions highlight the virtues and excellence of this Surah. Furthermore, this Surah possesses several unique attributes, most notably its inclusion of the renowned verse known as "Ayat al-Kursi" considered the greatest verse in the Book of Allah Almighty. Authentic hadith emphasize the exceptional nature of this verse. Another remarkable feature of this Surah is the established merit of its final two verses, as they suffice the reader for their nightly prayers. In this research, the scholar conducts an analytical examination of the hadith related to this Surah. The primary focus lies on authentic hadith that highlight its virtues, accompanied by brief explanations. Furthermore, the study delves into the Surah's distinctive features as illuminated by these hadith and concluded with a concise summary of significant findings. The researcher followed an inductive and analytical approach in this study. The first approach was utilized to compile the authentic hadith pertaining to the excellence of this Surah while the second approach was used to analyse the texts of these hadith and elucidate its distinct qualities.

إشكالية حديث الجارية: دراسةٌ حديثيةٌ نقديةٌ

The noble Islamic religion is the religion that Allah has chosen for His servants and commanded us to follow. There is no real contradiction in its definitive texts. This research, in fact, stems from the doctrinal problem caused by the hadith al-jariyah (Hadith of the Slave Girl). In the Islamic creed, as affirmed by the early generations and later scholars, and agreed upon by the Islamic nation, it is established that Allah, the Exalted, does not resemble His creations. He is the Creator of space, time, the heavens, and the earth, and therefore, He does not need space, time, or anything from His creations. It is impossible for Him, Glorified and Exalted, to be contained or confined in the heavens or any other place. However, the apparent meaning of the hadith al-jariyah is misleading, suggesting a resemblance between Allah and His creation. It implies that Allah, the Exalted, is contained in a place, namely the heavens. This contradicts the clear verses of the Quran and authentic Hadith, as well as the consensus established in the works of scholars and the rational evidence that Allah does not need anything from His creations. In this study, the researcher employed three methodologies: the inductive approach, analytical methodology, and critical methodology. The inductive approach was used to explore the foundational heritage for information related to the topic from available books. The analytical methodology was employed to scrutinize the extracted information from its sources, aiming to understand its elements and intricacies in order to place it in its proper context. The critical methodology involved reviewing the extracted information from its sources to verify the accuracy of its elements and the soundness of its content, integrating them into the overall analysis. From this research, it is found that the hadith al-jariyah cannot be relied upon to prove the concept of place or any limitation for Allah, as it reveals the extent of disturbance and complexities within it, preventing its use as evidence in doctrinal matters.

Examining Hadith In The Light of The Holy Qur’an: “The Method of ‘Ard”

This method takes its place in the literature as an important subject of Islamic methodological sciences due to the debates about whether the ‘ard method can be a criterion when obtaining judgments in the science of Fiqh and determining the degree of authenticity of hadiths in the science of Hadith. The presentation of the ‘ard method by some schools as the only criterion in determining the belonging of the Hadiths to the Prophet (peace be upon him) brings with it allegations of subjective Quran-Sunnah contradiction. This situation leads to neglecting scientific data by ignoring the findings of studies examining the chain of transmission of Hadiths and results in the rejection of certain Hadith narrations attributed to the Prophet (peace be upon him) based on personal opinions. Moreover, drawing subjective conclusions that Hadith contradicts Quranic principles poses a methodological problem. To resolve this issue and approach the matter of ‘ard as a scientific method, it is necessary to clearly define the nature of the arz method, consider the evidence for its application as a method, examine the historical development of arz practices, and establish the principles of its application. The study first defines the arz method and explains the difference between the terms 'teârud' and 'muarada' to prevent conceptual confusion. It then addresses the starting points of debates related to the questions "Can there be contradictions between the Quran and Hadith?" and "Did the Prophet (peace be upon him) ever make statements contrary to the Quran?" In the subsequent sections of the research, it analyzes when the ‘ard method began, how it was practiced during the time of the Prophet (peace be upon him), the period of the companions, and later periods, as well as how scholars of Hadith and jurists of various schools such as Hanafi, Shafi'i, Maliki, and Hanbali approached this method. The principles of the ‘ard method, its rational and narrational evidence, examples of its application, and considerations necessary to preserve its scientific integrity are then examined.

Imam Al-Bukhari’s Biographies in his Authentic Hadith Book Chapters on Man Statements: An Analytical Study

Imam Al-Bukhari’s Biographies in his Authentic Hadith Book Chapters on Man Statements: An Analytical Study

Whusul Ilallah As a Methodology for Determining the Beginning of Ramadan and The End of Ramadan of The Aolian Jamaat According to The Perspective of Islamic Law

This research discusses the methodology of determining the beginning and end of Ramadan practiced by the Aoliah community. The methodology for determining the beginning and end of Ramadan was actually established by Prophet Muhammad through an authentic hadith stating, "Start fasting when you see the crescent moon and stop fasting when you see the crescent moon, and if it is cloudy, then complete the count of thirty days." This hadith ensures that the methodology for determining the beginning and end of Ramadan is through ru'yatu al hilal or sighting of the crescent moon. However, in practical settings, this hadith becomes biased in the community, with some using the methodology of ru'yatu al hilal, hisab, Whusul Ilallah, and others. One of the methods for determining the beginning and end of the month of Ramadan is through 'calling upon Allah' directly or Whusul Ilallah, as expressed by Ibn Hajar, a leader of the Aoliah community from Gunungkidul, Istima Region, Yogyakarta. This statement sparked controversy in the community. Therefore, in this article, researchers attempt to analyze the method of Whusul Ilallah according to Ibn Hajar as a means of determining the beginning and end of Ramadan. The research methodology in this article employs normative empirical analysis, describing empirical facts and then analyzing them using religious norms in the form of the Quran, hadith, and fiqh related to the determination of the beginning of Ramadan.

Examining the Intersection of Prophetic Hadith and Intellect: Authenticity, Contradiction, and Scholarly Perspectives

This article critically examines the question of whether a prophetic Hadith can be considered weak if it conflicts with intellect. The research employs analytical and library research methods, drawing on a range of scholarly works including books, academic articles, and writings by Muslim scholars spanning both the classical and contemporary eras.This study reveals that when the authenticity of a Hadith is uncertain and it contradicts intellect, it can be deemed weak. However, if a Hadith is deemed authentic by Hadith scholars despite its contradiction with intellect, two distinct theories emerge among Muslim scholars. The first theory, supported by many classical scholars and their contemporary followers, argues that a correct Hadith never opposes the intellect. According to this perspective, a sound and clear intellect will never contradict an authentic Hadith. In contrast, the second theory, advocated by modern Muslim scholars and some classical scholars, posits that a prophetic Hadith should be considered weak if it conflicts with intellect.The findings of this paper indicate that a prophetic Hadith, when narrated through a strong chain of narrators tracing back to the Prophet Muhammad, cannot inherently contradict the intellect. However, if a Hadith contradicts sound intellect, it can serve as a valid reason to question its authenticity and consider it weak. Through a comprehensive analysis of the scholarly discourse surrounding this topic, this study provides a deeper understanding of the complex relationship between prophetic Hadith and intellect. It underscores the importance of rigorous authentication processes, emphasizing the need to consider the reliability of the Hadith chain and the principles of intellectual reasoning when assessing the strength or weakness of a prophetic Hadith

Comparative Critical Analysis of Methodologies for Establishing the Validity of Hadith Among Sunni and Shia

From the perspectives of Sunni and Shia, Hadith holds immense significance, as the Prophet Muhammad (peace be upon him) assured his followers that they would not go astray as long as they held onto both the Hadith and the Quran. However, these two groups significantly differ in terms of the classification and formulation of the quality of Hadith, even concerning the status of the Prophet Muhammad (peace be upon him) as a source of Hadith and the credibility of the companions, including the criteria for the authenticity of Hadith, which ultimately impacts whether a hadith is accepted as a source of Islamic teachings. This research is a library research conducted with an analytical-descriptive approach, utilizing primary sources related to the methodology of Hadith authenticity and complemented by secondary sources from various relevant journals and books. The findings of this research reveal that from the perspective of Sunni, one of the conditions for the authenticity of a Hadith is that its chain of transmission (sanad) must be continuous and unbroken back to the Prophet Muhammad. In contrast, the Shia view requires the authenticity of Hadith to be traced back to the Prophet and the infallible Imams without interruption, relying on the Ahlul Bayt lineage, while rejecting sources from Sunni except to reinforce their methodology. These differing viewpoints undoubtedly influence the acceptance of the hadith of the Prophet as a source of Islamic teachings between Sunni and Shia.

Analyzing Hadith Sanad Validity: Steps to Assess Acceptance and Authenticity

Hadith does not possess the same textual certainty (qath'i al-wurud) and argument certainty (qath'i al-dalalah) as the Qur'an. Therefore, the discipline of hadith science was developed to ensure the authenticity of hadith through sanad (chain of transmission) and matan (content) criticism. Sanad criticism focuses on tracing the origin of hadith based on its narrators, while matan criticism evaluates the content of the text. This article aims to identify and verify the quality and authenticity of hadith by conducting an in-depth analysis of the sanad and matan. By exploring the characteristics and credibility of the narrators and the integrity of their transmission chain, the study distinguishes between sahih, hasan, and dha'if hadith based on authenticity and content relevance. Through the science of Takhrij al-Hadith, this research demonstrates that the validation of hadith authenticity is an essential and ongoing effort to preserve and understand the authentic teachings of Islam. The study also emphasizes the importance of Jarh wa Ta’dil in determining the fairness and precision of narrators, as well as investigating shudhudh (inconsistencies) and 'illat (hidden defects) in hadith.

The Role of Jarh wa Ta'dil in Hadith Authentication

- The science of Jarh wa Ta'dil plays a pivotal role in the authentication of hadiths, aiding in determining the reliability of narrators. Through comprehensive definitions and classifications, Jarh wa Ta'dil provides a systematic approach to evaluate the integrity and precision of narrators. This study elucidates that Jarh, in its technical sense, refers to identifying characteristics that undermine a narrator’s reliability, while Ta'dil involves affirming qualities that establish a narrator’s trustworthiness. The conditions for scholars performing Jarh and Ta'dil are stringent, requiring profound knowledge, piety, honesty, and a thorough understanding of the causes of Jarh and Ta'dil. Mastery of the Arabic language and the ability to avoid bias are also emphasized to ensure accurate assessments. Methods used by scholars to evaluate narrators include relying on the reputation of narrators among other scholars and recommendations from just individuals. Conflicts between Jarh and Ta'dil are addressed by considering differing scholarly opinions. The study identifies six levels of Ta'dil and six levels of Jarh, which aid scholars in making nuanced judgments about narrators. In conclusion, the science of Jarh wa Ta'dil is indispensable for preserving the authenticity of hadiths, ensuring that only reliable narrations are accepted, and maintaining the integrity of Islamic teachings.

Al-Sayyid Muhammad Alawi's Thoughts on The Hadith of Glorifying the Ahl Al-Bayt

The perception of the equal position of Ahl al-Bayt with society, in general, necessitates the need for research on hadiths recommending glorifying Ahl al-Bayt. This study describes the meaning of hadith in the classical and contemporary eras. This research aims to provide readers with an understanding of the importance of understanding hadith textually and contextually. Al-Sayyid Alawi's theory is intended to help readers comprehend the methodologies employed by classical and modern scholars to practice the Prophet's hadith. Then, the method used in this research is library research. The primary source in this research is the book Manhaj al-Salaf fi Fahm al-Nusus baina al-Nadhariyah wa al-Tatbiq by Al-Sayyid Muhammad Alawi. According to Al-Sayyid Muhammad, the hadith about glorifying the Ahl al-Bayt is a category of authentic hadith. Many narrators narrated this hadith. In interpreting the hadith regarding the recommendation to glorify Ahl al-Bayt, Sayyid Muhammad Alawi is more inclined to the textual meaning. According to him, glorifying Ahl al-Bayt is the obligation of Muslims. Glorifying Ahl al-Bayt is a form of glorification and respect for the Prophet. Ahl al-Bayt, in the Islamic view, has attitudes and conscience like humans in general. They are not equipped with ma'shum characteristics. Wrong attitudes and forgetfulness are two attitudes that are inherent in Ahl al-Bayt as humans in general. There is no contradiction between the hadith's recommendation to glorify Ahl al-Bayt and surah al-hujurat verse 13. Glorifying Ahl al-Bayt is part of Adami's rights. Meanwhile, piety is a right related to Allah. To avoid errors in perception, good judgment is needed in assessing and criticizing Rasulullah's Ahl al-Bayt. Glory and respect are the rights of the Prophet and his family. Respecting the Prophet and Ahl al-Bayt is a characteristic of a pious person.

في سند الحديث النبوي عند بعض المستشرقين (Common Link) شبهة وضع الحديث عن طريق الراوي المركزي

This research delves into studying the suspicion of Hadith fabrication through the concept of the "central narrator" in the chain of narration according to some orientalists who attempt to cast doubt on the authenticity of Prophetic Hadiths from the Messenger of Allah, peace be upon him, through an analytical and critical approach. The objectives of this research are firstly: to understand the true essence of the theory of the central narrator as perceived by some orientalists before critiquing it. Secondly: to comprehend the methodology adopted by some orientalists in presenting this theory in the chains of Hadith narrations. Thirdly: to critique and invalidate this theory in an attempt to uphold the authenticity of Prophetic Hadiths as the secondary source for understanding religious rulings and teachings. The hypotheses of this research are: The first hypothesis suggests that the theory posits that most of the currently recorded Prophetic Hadiths, in terms of their chains of transmission, are centered around narrators in the layer after the major successors of the companions, whom these narrators are referred to as the central narrators or what is known in English as the "common link". Based on this premise, some orientalists believe that the majority of Prophetic Hadiths are fabricated by these central narrators. The second hypothesis suggests that the methodology adopted by some orientalists in presenting this theory involves analyzing the chain of transmission through the following steps: first, identifying the text of the Hadith intended for analysis; second, tracing the text of the Hadith in Hadith books; third, gathering the chains of transmission for that Hadith; and fourth, constructing that chain of transmission into a unified entity. The third hypothesis suggests that the theory of the common link or the central narrator in the chain of Hadith transmission is invalidated by the theory of evidence and corroborations in Prophetic Hadiths, which focus on the two fundamental components of Hadith: the chain of transmission and the text.

أقسام الإدارج في المعجم الأوسط (دراسة تطبيقية ونموذجية)

Idraj(ادراج) is a specific term in the field of Hadith which means Text Inclusion. It has different kinds with varying effects (Ilal) on Hadith's understanding, and it may also have effects on Hadith's authenticity. This research explains some types of Inclusion and authenticity of Hadith's chains. The topic of this research is "Kinds of inclusive (Idraj) text in “Al-Mujamul Awsat". Inclusive text has many types. Some of them are: scholar’s words, explanations or understanding Included into Hadith, Inclusion Hadith al Muquf into Hadith Al Marfh, Inclusion words that originally are not from Hadith, and lastly, Inclusion of Idraj Hadith into another Hadith. These kinds may or may not affect authenticity of Hadith and their understanding. The research is practical in its nature. We have taken some Hadiths from “Al-Mujamul Awsat” that are relative to the topic Idraj, and taken all chains of relative Hadith and compared their authenticity through textual comparison. Takhreej of such types of hadith has also been done. After that, its Illat have been studied too. Researcher’s opinion follows at the end of every Hadith.

Criticism of Mustafa Azami's Critical Thoughts in Study of Hadith

The existence and authenticity of hadith have become two of the most essential objects in the discourse of hadith among Muslims, especially after coming into contact with criticism from Orientalists. This article describes explicitly and criticizes Azami's hadith thought in the hadith debate among Orientalists. This research is an analytical descriptive research based on content analysis. The results reveal that Azami can position himself as a critic of the Western thesis by presenting historical data as a basis for his thoughts. The rhythm of the scientific debate modeled on by Western thinkers can be dived into and followed convincingly so that their responses and criticisms reach the Orientalists. Orientalists believe that Azami's criticism has not been able to divert the orientation of the general thesis that hadiths are not historically authentic. Azami's defense still needs convincing, and the arguments are still circular. This model of thinking has yet to satisfy the scientific desires of the Orientalists, so it has a small implications.

Eksplorasi Kesahihan Hadis dalam Tradisi Sufi Aceh: Studi Kasus Majelis Pengkajian Tauhid dan Tasawuf Indonesia

Exploring the Authenticity of Hadith in the Sufi Tradition of Aceh: A Case Study of the Majelis Pengkajian Tauhid dan Tasawuf IndonesiaThis article explores the Majelis Pengkajian Tauhid dan Tasawuf Indonesia (MPTT-I), a Sufi group, and its critique of Hadith. Drawing on data from the book "Ajaran Tauhid Tasawuf dan Tauhid Sufi," it identifies several Hadith used by MPTT-I, which hadith scholars classify as fabricated. Despite their dubious status, MPTT-I employs these Hadith to substantiate their Sufi teachings. Theoretical disparities in standards for authenticating Hadith between Hadith scholars and Sufi scholars prompt an inquiry: Does MPTT-I lean towards the Sufi scholars' method, involving kashf, or the Hadith scholars' method, prevalent among Acehnese scholars, or do they strike a balance by internalizing the Sufi scholars' approach for teaching while deploying the Hadith scholars' method as a negotiation strategy with the majority's teachings? To answer this, data from interviews and documentation are subjected to content analysis and an interdisciplinary approach. Findings reveal that MPTT-I's Hadith criticism method differs from both Sufi and Hadith scholars. They eschew the kashf method, prioritizing content quality over the chain of narration (sanad). Moreover, MPTT-I accords equal importance to the authority of core and ancillary texts when assessing Hadith quality, especially in legitimizing their Sufi teachings.