Hadith Books Research Articles

A Review on The Cordoban Ibn Al-Tallāʿ (d. 497/1104) And His Book Aqdiyat Rasūlıllāh

Hz. Peygamber’in bizzat kendisinin yaptığı yargılamalar neticesinde verdiği hükümleri içeren rivâyetlerin toplandığı çalışmalar, Akziye kitapları olarak adlandırılabilir. Hz. Peygamber'in yargılamalarını ihtiva eden akziye türü eserlerin tümü, Endülüs’te ve Mâlikî müellifler tarafından kaleme alınmıştır. Bu çalışma, Endülüslü Mâlikî fakîh ve muhaddis İbnü’t-Tallâ‘ın (öl. 497/1104) Hz. Peygamber’in yargılamaları neticesinde verdiği hükümlerinin yer aldığı rivâyetleri bir araya getiren kitabının içerik ve atıflarından yola çıkarak değerlendirilmesini içermektedir. Hz. Peygamber’in kazâî hükümlerinin müstakil olarak derlendiği Akziyetü Resûlillâh ismiyle bilinen bu eser, akziye türü kitapların telif amacı, içerik ve işlevlerini göstermesi açısından önem arz etmektedir. Eser, İbnü’t-Tallâ‘ın Kurtuba'da fetva verdiği dönemde bir nevi el kitabı işlevi görecek şekilde kaleme alınmıştır. Kitap, hem fıkıh hem de hadis alanına dair incelikleri barındırması sebebiyle her iki ilim dalına da katkı sağlamaktadır. Akziyetü Resûlillâh, hadis ilimleri açısından ahkâm rivâyetlerini içeren çalışmalar içerisinde konumlandırılabilir. Fıkıh alanında ise Akziyetü Resûlillâh'ın nevâzil türüne kaynak teşkil eden eserlerden kabul edilebilir.

Membincang Khitan Perempuan: Perspektif Hadis dan Medis

This article aims to describe female circumcision in terms of hadith and medical perspectives, with the consideration that hadith is one of the sources of Islamic law, so it is necessary to study its quality as a basis for behavior for Muslims. As for the medical perspective as a supporting study because one of the criteria for a valid hadith on health will not conflict with the medical. This research uses a descriptive-critical method by criticizing the female circumcision contained in the hadith books. The research results indicate that female circumcision does not have a strong basis in hadith. However, there are still some areas in Indonesia practice it as a hereditary tradition. Likewise, empirical facts and medical analysis related to female circumcision show that this tradition can harm the female reproductive organs. This should also be taken into consideration that underlies a policy or legal decision because religion exists to realize the benefit of humans, include the safety of self and offspring.

Diksi dan Gaya Bahasa Al-Hadīts Tentang Mukmīn dan Munāfik pada Pembacaan Qur`ān (Kajian Stilistika)

This study aims to examine the stylistic aspects of hadith about believers and hypocrites in reading the qur`ān. The data of this study were collected from hadith books through seven famous narrators which were accessed with the maktabah al-syāmilah application. This research is a descriptive qualitative analytical method with five levels of stylistic analysis in general, namely: phonology, morphology, syntax, semantics, and imagery. To analyze data through stylistics with content analysis techniques. This analysis technique is intended as a data analysis technique consisting of data reduction stages, data presentation stages, and data verification stages. The result of this research is that the hadith contains a distinctive style of language and many meanings in it.

Feature Selection Using Hybrid Binary Grey Wolf Optimizer for Arabic Text Classification

Feature selection in Arabic text is a challenging task due to the complex and rich nature of Arabic. The feature selection requires solution quality, stability, conver- gence speed, and the ability to find the global optimal. This study proposes a feature selection method using the Hybrid Binary Gray Wolf Optimizer (HBGWO) for Ara- bic text classification. The HBGWO method combines the local search capabilities or exploratory of the BGWO and the search capabilities around the best solutions or exploits of the PSO. HBGWO method also combines SCA’s capabilities in finding global solutions. The data set used Arabic text from islambook.com, which consists of five Hadith books. The books selected five classes: Tauhid, Prayer, Zakat, Fasting, and Hajj. The results showed that the BGWO-PSO-SCA feature selection method with the fitness function search and classification method using SVM could per- form better on Arabic text classification problems. BGWO-PSO with fitness function and the classification method using SVM (C=1.0) gives a high accuracy value of 76.37% compared to without feature selection. The BGWO-PSO-SCA feature selec- tion method provides an accuracy value of 88.08%. This accuracy value is higher than the BGWO-PSO feature selection and other feature selection methods.

المضامين الأخلاقية والأُسْرِيَّة في حديث: )الخَزِيْرَة( دراسة حديثية

This research is concerned with studying the Hadith of Aisha, may God rest her soul, in mentioning the incident of time in the house of the Prophet Mohammed. The key objectives of this research are to study the Hadith via collecting its methods, considering its attribution, collecting its words in the books of Hadith, analyzing it, editing the meanings of its strangeness, and indicating the moral implications. This research uses the analytical and introspective approach. The results of which were: the great need to interrogate the texts of Hadiths relating to family and morals, to reveal the provisions that govern the limits of dealing with spouses and alert a number of provisions of hospitality and permission. The most prominent recommendations: that scientific and social institutions should go to produce encyclopedias in (marital rights), (family etiquette) and (provisions and morals of polygamy); derived from the texts of Hadith and incidents of the Prophet's house.

Application of Ijmālī Method In Exegesis (Sharḥ) The Hadith of The Prophet: Analysis of the Book of Hadith using the Ijmālī Method

The Ijmālī method in interpreting hadith or Sharḥ hadith is an old method for interpreting the Qur'an as done by previous scholars. This Ijmālī method includes a method that does not require a fairly in-depth discussion of the hadith, but the sharah of the hadith is sufficient globally and is only general in nature. This article aims to explain the sharah of hadith by using the Ijmālī method as a method of discussing interpretations. This article is a library research. The results showed that the application of this method using a language approach, then briefly using another hadith with the same narrator as bi al-ma'na, discussed the meaning globally and not in depth. For this reason, supporting sciences such as language, 'Ulumul Qurān, and 'Ulumul Hadith are needed for someone who is called a scholar to explain the Sharḥ of hadith, such as riwāyah science and Dirāyah science as well as Gharīb al-Ḥad Science in Ma'āni al-Ḥadīṡ Science. The disadvantage of the Ijmālī Method is that someone who wants to explore the meaning of hadith cannot gain deep and thorough knowledge

Explanation Of The Cursed Hadith To Muawiyah Study of the Book of Al-Arba'ūn Hadīth min Arba'īn Kitāban 'an Arba'īna Sheikhan by Sheikh Muhammad Yasin Isa al-Fadani

Muhammad Yasin al-Fadani as a Nusantara cleric through the book Al-Arba'un Haditsan min Arba'in Kitaban 'an Arba'ina Shaykhan, has contributed to the study of hadith. The aims of this research are: first, to discuss the biography of Sheikh Yasin al-Fadani. Second, discussing the scientific journey of knowledge, looking for his sanad. Third, how is the process of compiling the book Al-Arba'un Haditsan min Arba'in Kitaban 'an Arba'ina Shaykhan. Fourth, the hadith of the curse of Muawiyah and the syarah of Sheikh Yasin al-Fadani in the book of Al-Arba'un Hadith min Arba'in Kitaban 'an Arba'ina Shaykhan. This type of research is library research sourced from articles and books related to the discussion about Sheikh Yasin al-Fadani and refers directly to the book of hadith written by Sheikh Yasin al-Fadani. This study concludes that in the view of Sheikh Yasin al-Fadani that the hadith allegedly containing curses to Muawiyah must be understood as part of the Arab tradition, so it is not understood that the Prophet intended to curse Muawiyah.

The Contribution of Waqf in Overcoming Agrarian Problems: A Study of Hadith

Waqf is one of the elements in Islamic teachings, as well as an instrument in Islamic economics. Hadiths that talk about waqf in particular are rarely found in the main book of hadith, but uniquely there are many hadith editors who have a meaning with waqf narrated by hadith narrators. The method in writing this article uses Takhrijul Hadith, while the approach uses descriptive qualitative. The results obtained are that there is a hadith narrator named Nafi’. This Nafi' narrated the hadith about waqf in two different sanad. After examining these two different sanad, they concluded that the quality of the sanad is Sahih. Besides that, that the use of waqf now is not only for mosques, prayer rooms, madrasas, Islamic boarding schools, cemeteries, but waqf can also contribute to agrarian matters.

PURITY OF THE SPIRITUAL EXPERIENCE IN THE POEM URWA BIN UTHAINA

The pure spiritual experience affected by the spirit of Islam and its purity appeared in the poet Qurashi hermit, modernist, jurist, and preacher, and he was Urwa bin Uthaina. Madinah, he was in good contact with the Umayyads and the supporters of Abdullah bin Al-Zubayr, he chose not to play with politics or play with it, because he had a clear commitment to poetry, especially what was from it in spinning. He did not only say poetry, but he was making melodies and dissolving them for others to sing, and at the same time he was composing and arranging the sung poetry, as far as we know that the singer Ibn Aisha asked him for verses in jest. Where do you say? There are a number of singers who praised his poetry and sang a lot about it, and in the Book of Songs there are many voices of his poetry, and some hadith books devoted pages to him according to what is known from the science of wound and modification by Ibn Hatim and the great history of Imam al-Tabari and acceleration of benefit by Ibn Hajar alAsqalani and among the most famous who narrated from him Abd Allah bin Omar and Obaid Allah bin Omar (may God be pleased with them) as narrated by Imam Malik (may God have mercy on him). Here he presents us with a flirtatious text that is unique in its kind and pious in its performance, and begins with a clear mobilization, because it obeys the sea and the rhyme, and the poem starting is an equation of a true love experience that he embraced and tortured with, either he lived it, or from a figment of the imagination, or he was tormented with this love because there was no matter His heart is something, but he is on his piety and piety. He lived in a society that could not comprehend his position on this love, and for this he had to deal with what he calls (covering), but that his beloved herself fears for him, so she addresses him by doing the matter (hiding) that he loved in his own way. Our poet has loved a pure and chaste love, rather he has risen above the lover when he has not made himself known and who he loves. Love for him - as it is said - is a test and a test from God for people to take themselves with the obedience of those they love, and to be an entrance to a greater love that is the love of God Almighty, and perhaps this confirms it History is ours, and it does not stop us with the one who loves a name or attributes, for it is a state that was expressed as “seeing light for light in light.”

Pembatasan dalam Periwayatan Hadis (Taqlil ar-Riwayah)

This article discusses about the history of the development of hadith that occurred at the beginning of the development of Islam. The traditions that are known today are found in the books of hadith not just by accident, but through a long journey. Starting from the hadith conveyed by the Prophet, then memorized and recorded by the companions, there was even a prohibition from the Prophet himself in recording it, until there was a process where the hadith was arranged in the way it was narrated and finally the hadiths were recorded in a neatly arranged book. The existence of a prohibition on recording this hadith is certainly a problem as to how the hadith will be narrated, the loss of a definite source whether it is true that the hadith comes from the Prophet because there are no notes and reminders about the hadith. However, the restriction in narration (Taqlil ar Riwayah) both from the Prophet himself and from his companions was intended to keep the Qur'an from being mixed with hadith, because at that time the revelation of the Qur'an was taking place.

İbrâhim b. Sa’d (183/799) ve Kitâbü’l-Mübtede’ ve’l-Meb’As ve’l-Meğâzî Rivayetinin Ahmed b. Hanbel’in Müsned’ine Yansıması

İbn İshâk’ın Sîret’i siyer alanında yazılan en önemli kitaplardan biridir. İbn İshâk’ın güvenilir bir muhaddis ve müverrih olması daha sonraki tarihlerde İslâmî ilimlerde yazılan eserlerde birçok rivayetinin yer almasında etkili olan unsurlardandır. Ayrıca bunda, onun güvenilir kabul edilen talebelerinin de etkili olduğu anlaşılmaktadır. Bunlardan biri İbrâhim b. Sa’d’dır. İbrâhim b. Sa’d sadece İbn İshâk’ın rivayetlerinin bir ravisi değildir. Ayrıca İbn İshâk’ın Sîret’inin meşhur nüshalarından birine sahiptir. İbrâhim b. Sa’d’ın Sîret’in ilk nüshasına sahip olduğu söylenmektedir. Bu husus, Sîret’i ondan sonra dinleyen Seleme b. Fazl ve Bekkâî gibi ravilerin nüshaları arasındaki farklılıkların tespiti ve Sîret’in geçirdiği aşamaların ortaya çıkarılması açısından mühimdir. Bu da İbrâhim b. Sa’d’ın nüshasının tespiti veya inşası ile mümkündür. İbrâhim b. Sa’d’ın Sîret nüshası günümüze ulaşmamıştır. Bununla beraber başta siyer ve hadis kaynaklarındaki İbrâhim b. Sa’d > İbn İshâk senedli siyer rivayetlerinin tespitiyle bu nüsha hakkında önemli bilgiler elde edilebilir. Mutâ’ Tarâbîşî’ye göre İbrâhim b. Sa’d’ın nüshası birçok âlimin eserinde erimiştir. Bununla beraber bu âlimlerden Ahmed b. Hanbel’in Müsned’inde İbrâhim b. Sa’d’ın nüshasından geniş bir şekilde faydalandığı tespit edilmiştir. Bu ve benzeri öne çıkan hususlar sebebiyle Ahmed b. Hanbel’in İbrâhim b. Sa’d > İbn İshâk senediyle naklettiği rivayetlerin önemi artmakta ve bunların tespiti önem kazanmaktadır. Bu makalede ilk olarak kısaca İbrâhim b. Sa’d’ın hayatı, ilmî kişiliği, eserleri ve vefatı hakkında bilgiler verilmiştir. Sonrasında Ahmed b. Hanbel’in Müsned’indeki İbrâhim b. Sa’d’ın Sîret nüshasında bulunduğu düşünülen siyer rivayetleri tespit edilmiştir. Tespit edilen rivayetler günümüze ulaşan Sîret nüshalarıyla karşılaştırılmıştır. Ayrıca Sîret nüshalarında tespit edilemeyen rivayetler hadis kaynaklarında bulunuyorsa, bu kaynaklardan bazıları kaydedilmiştir. Son olarak İbrâhim b. Sa’d’ın rivayetlerinin genel özellikleriyle alakalı öne çıkan hususlara dikkat çekilmiş ve bazı değerlendirmeler yapılmıştır. Bu çalışmayla beraber Sîret’in İbrâhim b. Sa’d nüshasının önemli bir kısmının tespit edildiği ve çalışmanın İbrâhim b. Sa’d’ın nüshasının diğer kaynaklardaki parçalarının belirlenmesiyle bu nüshanın inşasına katkı sağlayacağı düşünülmektedir.

The Translation for al-Kawkab in Hadith from al-Ṣaḥīḥayn: An Analysis

The word al-kawkab (plural; al-kawākib) is among the celestial objects mentioned in the prophetic hadith. However, the practice of simply construing the word from the text as ‘the planet’ may lead to anachronism. To fill such a gap in defining the word al-kawkab in hadith, this study explores the meaning of the word, which has a deep-rooted association with the Arabic culture dated back to the 7th century CE. Through a qualitative design, this study employs the use of thematic analysis to explore the meaning of the words al-kawkab or al-kawākib in al-Ṣaḥīḥayn (the two Authentic Books of Hadith). First, the Malay translations of the words in available scholarly publications are identified because they are reliable for predominantly Muslim readers in Malaysia. In grasping the intricate contents and facts underlying the hadith on al-kawkab, this study relies on the references in hadith, astronomy, language, history, Quranic exegesis, and pre-Islamic poetries. Ultimately, this study finds that the scholarly publications that contribute to defining al-kawkab in hadith, do not provide proper translation. Upon delving into the details of the word in al-Ṣaḥīḥayn, this study learns that al-kawkab constitutes of six meanings. Predictably, the usage of the word in hadith indicates that the Ancient Arabs considered al-kawkab could mean several types of luminous celestial objects and does not necessarily mean ‘planet’ as per modern-day comprehension. Hence, this study recommends the correct translation of the word al-kawkab or al-kawākib in hadith, which fulfills the exact meaning derived from the occasion of each narration.

Hadiths About Marriage in Legal Reasoning Judges of Religious Courts in West Sumatra: Living Hadith Studies

<p class="abstrak">This study aims to clarify and examine the pattern of the hadith narrations regarding marriage that are cited, authenticated, and validated in the legal reasoning of religious court judges' rulings. This study is a library study that takes the form of a written living hadith. By using the <em>takhrij al-hadith</em> approach, the hadith's veracity is confirmed, and its applicability is assessed using the perspectives and techniques of hadith experts. Inductive techniques are then used to process the outcomes. Two methods of citing hadith history were discovered via the research: using a template application and directly citing the hadith book. Only five of the 22 cases in the subfield of marriage, including marital dispensation, <em>wali</em> <em>'adhal</em>, divorce, determining the parentage of the kid and determining the child's adoption, and <em>Itsbat</em> of marriage, include hadith citations. The five examples pertain to seven hadith histories that fit the criteria for Prophet Saw's hadiths. Four are fully cited with sanad and rawi, two are only stated with sanads that differ from <em>rawi</em>, and one is quoted without <em>sanad</em> and <em>rawi</em> (divorce case). Although it does not have legal implications that lead to the annulment of the judge's decision, the condition of the absence of quoting hadith as one of the legal considerations in copies of the decisions of cases shows the lack of authority of decisions that characterize Religious Courts.</p>

El-Câmi‘u’s-sahîh’in “Eyyâmü’l-Câhiliye” Babı Çerçevesinde Buhârî’ye Göre Câhiliye Kavramı

Buhârî’nin el-Câmi‘u’s-sahîh’i, hadis literatüründe hadis-bab başlığı ilişkisi bağlamında pek çok çalışmaya konu olmuş, bu çalışmaların her biri ile eserin ve musannifin daha iyi anlaşılması hedeflenmiştir. Buhârî’nin bab başlıklarının, bab başlığı ile hadis münasebetinin çok sayıda çalışmaya konu olması, onun hadislerden elde ettiği sonuçların özgünlüğüyle ilgilidir. Öte yandan Sahîh-i Buhârî’deki hadis-bab başlığı münasebeti her zaman açık ve net değildir, çoğu defa dikkatli bir tetkiki gerektirmektedir. Bu çalışma Sahîh-i Buhârî’yi “Menâkıbü’l-ensâr” bölümünün sonlarında yer alan ve Câhiliye dönemi ile ilgili 19 rivayet içeren “Eyyâmü’l-Câhiliye” babını bab-hadis ilişkisi bağlamında tetkik etmeyi hedeflemektedir. Bu bab başlığının eserin geneli içerisindeki yeri, muhtevası, hadislerin bab başlığıyla ilişkisi incelenmiştir. Böylelikle Buhârî’nin tasnif usulünü ve istidlallerini anlamaya yönelik çalışmalara bir katkı sunulmuştur. İlgili babın tetkiki ile hem musannifin babın içinde naklettiği hadislerden elde ettiği sonuçların tespiti hem de câhiliye kavramına verdiği mananın anlaşılması hedeflenmiştir. Sahîh-i Buhârî dışındaki hadis musannefatının ahkamla ilgili bazı bab başlıklarında Câhiliye dönemi âdetlerine değinilmişse de Sahîh-i Buhârî’de diğer eserlerden farklı olarak siyer babları arasında müstakil ve kapsamlı bir başlık hâlinde Câhiliye dönemi konu edilmiştir. Câhiliye dönemini çeşitli yönlerden tasvir etmek üzere bir hadis kitabında kapsamlı bir bölüm oluşturulması Buhârî’ye özgü bir faaliyettir. Buhârî’nin bu başlık altında naklettiği 19 rivayetin 5’i merfû, 13’ü mevkûf, 1’i maktûdur. Bu durum onun Câhiliye dönemini daha ziyade sahabe sözlerinden hareketle tasvir ettiğini gösterir. Bu çalışmada Buhârî’nin aktardığı hadislerin ortak içeriklerinden ve vurgularından yola çıkılmış, böylece onun câhiliye kavramına verdiği anlamın yanı sıra Câhiliye dönemini nasıl tasvir ettiği, câhiliyeden İslam’a geçiş sürecini nasıl okuduğu da araştırılmıştır. İlgili başlık altında yer alan rivayetlerin her birinin bab başlığıyla münasebeti Fethu’l-Bârî başta olmak üzere Sahîh-i Buhârî şerhleri üzerinden tespit edilmeye çalışılmıştır. Elde edilen veriler, Buhârî’nin bu bab başlığı altında bir câhiliye tarihlendirmesi yapmayı hedeflediğini göstermektedir. Anlaşıldığı kadarıyla Buhârî’ye göre câhiliye “İslam öncesi yaşantı” anlamında bi‘setten sonra da yer yer devam etmiş bir süreçtir. Câhiliyenin İslam’ın öncesi olma durumu izafi bir değer taşımaktadır. Bi‘set sonrasında da henüz Müslüman olmamış kişiler veya İslam’ın hâkim olmadığı bölgeler Câhiliye döneminde kabul edilmişlerdir. Bununla birlikte el-Câmi‘u’s-sahîh’in bütününde câhiliye kavramı çok katmanlı bir anlam taşımaktadır. Keza Buhârî’nin câhiliye tasviri sadece olumsuz yönleri öne çıkaran bir nitelikte değildir. Musannif, İslam öncesi tarihî bir dönem anlamıyla ele aldığı câhiliyenin inanca, ibadetlere ve sosyal hayata dair bazı kabullerinin İslam döneminde devam ettiğine, bazı hususların kısmen, bazı hususların tamamen değiştiğine dair haberler derlemiştir. Câhiliye döneminde tevhid inancının, aşura orucunun ya da faili meçhul cinayetlerde kasâme tatbikinin varlığına dair nakledilen rivayetler İslam dönemiyle devam eden uygulamalardır. Bu uygulamalara dair rivayetler câhiliyeden İslam’a geçişteki tarihsel sürekliliğe delalet eder. Buna karşın yine ilgili bab başlığında aktarılan haberlere göre nesî tatbiki, atalar adına yemin gibi bazı câhiliye âdetleri İslam ile kökten reddedilmiştir. Bu durum Buhârî’nin câhiliye kavramına her yönden İslam’ın “öteki”si anlamını yüklemediğini düşündürmektedir. Ona göre câhiliye olumlu ve olumsuz özellikleriyle bir dönemin adıdır. Musannifin ilgili bölümde aktardığı haberler, Câhiliye döneminin bazı ibadetlerinin, sosyal ve hukuki hayata dair birtakım uygulamalarının İslam dönemine de intikal ettiğini, câhiliyeden İslam’a geçiş sürecinin sosyal akışkanlık içinde devrim niteliği taşımaksızın devam ettiğini göstermektedir. Bu yönden, Sahîh-i Buhârî’deki Câhiliye dönemi tasvirinin, sosyal değişim alanında yapılacak çalışmalar için de önemli veriler sunduğu belirtilebilir.

BİR “GARÎB” KAVRAM: KIRAATÜ’N-NEBİ

The Qur'an is important for Muslims not only in terms of its meaning but also in terms of its wording. The first person who listened and read the Quran was Hz. Muhammad (pbuh). His reading of the Qur'an was meticulously followed by the Companions and transferred to the next generations in many details. The narrations about the Prophet's reading of the Qur'an have taken place under different headings in the sources. These narrations have been mentioned many times with the combination of "qiraatu'n-nabi".
 The hadiths that talk about our Prophet's reading of the Qur'an are different from each other in terms of soundness and content. While there are those who tried to collect these narrations in separate books, there were also those who collected them under titles such as "Kitâbu'l-kırâât", "Kitâbu'l-hurûf" and "Kırââtü'n-nebî". The narrations sometimes include the Prophet's reading of the Qur'an in terms of quality, and sometimes the pronunciation differences arising from it. These narrations, which are considered as the Prophet's reading in different recitations, were recorded in the books at the time the hadiths were compiled.
 In many of the hadith sources, especially the famous six hadith books (Kütüb-i Sitte) which are considered the most reliable hadith sources of the Tedwin period, there are narrations about the Prophet's reading of the Qur'an. These readings are sometimes conveyed with expressions such as “Our Prophet read/had it read like this” and sometimes with sentences such as “Kıraatü'n-nebi is like this”. The narrations in which the compound "Kıraatü'n-nabi" is used touch on different aspects of our Prophet's readings. Those who put the composition in the title are also quoting the hadiths that reach them without distinguishing the quality of reading or disagreement on it. No mention of the definition or scope of the composition of qiraatu'n-nabi was found among the sources in the Tedvin period. The narrations in hand became the source of different branches of Islamic sciences in the following periods. The Qur'anic Sciences, Qiraat, Tafsir, Commentary and Fiqh sources sometimes used the phrase "qiraatu'n-nabi" in the text and sometimes in the separate title. The use of titles such as "'İlmü kırâeti'n-nebî" in the works of Ulumu'l-Qur'an can be seen as an important stage in terms of the conceptualization process, even though the content only includes narrations. Despite this, no explanation has been made about the nature of the phrase in the mentioned genres, and no attempt has been made in terms of conceptualization.
 Commentators carried the readings transmitted from the Prophet into their works. While some of them touched on some reading disputes, they was also saying the reading they dealt with was transmitted from the Prophet, so they go to the way of corroborating their own reading preferences by means of the qiraatu'n-nabi narration. Others, after stating the readings of the imams of qiraat or the generation of the Companions and Tabiun who are famous for their qira'at, said they indicate the existence of a pronounciation from the Prophet. One of the most prominent names of this style is Al-Zamakhshari. He used the expression qiraatu'n-nebi mostly when he wants to indicate the contradictory reading styles attributed to the Prophet. Even Al-Zemakhshari's readings that he attributes to the Prophet are generally the readings that were made by Othman and won the consensus of the Companions do not comply with the writing of the mushafs (resmü'l-mushaf). It is thought that this style of his has had a significant impact on the "qiraatu'n-nabi" conceptions of today's scholars. Faqihs and commentators often use the term qiraatu'n-nabi in their works, with quotations from the original sources of narration. There is no attempt to identify a frame in their works.
 Although qiraatu'n-nabi has been used in different fields and contexts until the last century, there has been no investigation on what it is. The aforementioned composition has begun to enter the dictionaries of concepts in this century and evaluations have been made about its nature. In the modern period, reactive attitudes about the qiraatü'n-nabi conceptions come to the fore. Discussions are carried out over what the concept is not rather than what it is. It is said that some people misunderstand the concept, and it is emphasized that if there is a reading of the Prophet, it must be the current authentic reading. In this period, when the word qiraatu'nebi is generally used, it is understood that the reading styles that are contrary to the readings transmitted as authentic but accepted as mutawatir in hadith sources.
 As a result, the qiraatu'n-nabi which has been used since the time of the Companions should be reconsidered in all its aspects and a definition of it should be made by taking into account the content of the hadiths about the Prophet's reading of the Qur'an.

تباين القرائن في الحكم على الراوي والمروي بين الإمام الترمذي في الجامع والشيخ أحمد شاكر في تحقيقه:نماذج منتقاة من أبواب الطهارة والصلاة

The aim of this research is to highlight the discrepancy in the evidence for the judgement of the narrator and the narration between Imam al-Tirmidhi in his "Al-Jami’" and Sheikh Ahmed Shakir in his investigation of Al- Jami’. The content is divided into requirements, each of which deals with the study of a selected example from the chapters of Purity and Prayer. The study led to numerous findings most notably: that al-Tirmidhi was a contemporary of the era of narration, so he was familiar with its realities and circumstances, sitting with imams and learning from Sheikhs of the time. So, like them, he became famous for his imamate, his inductive approach, his compiling and detailed investigation. However, Ahmed Shaker lived in the 14th century after the sunnah was compiled, narrations were selected and authenticated, judgements were settled, and books were written. So, it is believed he chose an approach based on selection and transfer from previous scholars. His efforts are undeniable for those who are familiar with his investigations of narration and hadith books like Musnad Ahmed and al-Tirmidhi’s Al-Jami’ as well as his explanation of Ibn Kathir's 'Uloom al-Hadith. He agreed with al-Tirmidhi on most comments and disagreed with him on some others. In points of disagreement, Sheikh Ahmed Shaker based his investigation on looking into the apparent conditions of narrators, and in most of these points, he found Imam Tirmidhi to be right.

Network of Hadith of Madurese Scholars: Genealogy, Diffusion, and Intellectual Treasures of Hadith

Hadith is a field of science that is less desirable, so the study of hadith and research on hadith in Indonesia, including in Madura, is far behind other fields of Islamic sciences. Whereas hadith is the mother of Islamic science and should be the main object of study. So far, various pesantren in Madura is more identical to Arabic, interpretation, and fiqh, so research on pesantren, including pesantren in Madura, is dominated by research on these three fields of study. This type of research is descriptive research with a hadith approach through library research and field research to describe the network of hadith scholars in Madura. This study shows that in general, the network of hadith scholars in Madura cannot be separated from the network of hadith scholars in Indonesia which originates from the network of Middle Eastern scholars, especially Mecca from the late 19th to 21st centuries, which was formed and spread through teacher-student relationships and friendships. They contributed to the development of hadith studies in Indonesia through the study of hadith books, sharing of records and ijazah sanad hadith, and writing and publishing work in the field of hadith.

منهج التصحيح والتضعيف عند المحدثين: دراسة نقدية لمنهج الشيخ الألباني نموذجا

The research aims to stand on the method of judging the hadith on the validity, goodness, weakness, or condition of the narrators, and to identify the origins of the hadith imams, past and present, in correcting and weakening according to certain standards and scientific standards that are subject to the law of the novel, the origins of hadith and its sciences, wound and modification. It also aims to study Sheikh Al-Albani’s approach to correction and weakening. Objective scientific critical study, in this research, the researcher pursued an objective analytical and critical approach. It also relies on the study of hadith books, their collections, and abundant encyclopedias. It is based on the aspect of hadith sciences, in a sufficiently library method, so that it is based on the study of references and available sources specialized in the subject in question, and the most important findings of the researcher through research and reading of this. The matter is that judging a hadith is a matter of discretion, so it is the case of a mujtahid in jurisprudential rulings that he is right and wrong.

Problematika Iddah Wanita Hamil di Luar Nikah

There are many aspects that need to be studied to see and understand in detail, including thestudy of the opinions of ulama ‘and KHI in addressing the problematic marriage of pregnantwomen out of wedlock. In this study, researchers sought to examine these two perspectivesby looking at the underlying factors of the contovercial marriage of pregnant women out ofwedlock in Indonesia.This is very urgent because the differences in legal consequences contained in KHI andperceptions of ulama ‘, which are actually manifestations of Islamic law are very visible. Asin Article 53 KHI which tends to open wide the possibility for people who are not responsiblefor adultery, coupled with the legal consequences contained in KHI for adulterers is very lightcompared to the had law applied in some Islamic countries.To simplify this research, the compilers use a type of library research (library rescarch), whosedata sources are extracted from written materials in the form of legal texts, both in the formof verses of the Qur’an, the books of hadith, rules of Islamic law and other written sources that are relevant to the subject matter of the marriage of pregnant women out of wedlock.The nature of this research is descriptive-analysis-comparative research. Because this studybesides describing the marriage of pregnant women in the study of fiqh science descriptively,also compared the opinions of ulama ‘and KHI regarding the status of iddah for pregnantwomen out of wedlock.From the perceptions of ulama ‘and KHI, then the conclusion arises that there are differencesof opinion between the two. For the Mālikī the marriage of pregnant women out of wedlockis divided into the marriage of pregnant women due to adultery with men who impregnate(biologically) and / or with other men (non-biological). Whereas KHI is more general and doesnot differentiate with whom the woman will marry. Apart from that, the child is pregnant.Pregnant women out of wedlock may be married by someone who impregnates her or bysomeone else who is not impregnating her, because there is no real prohibition from the Koranor Hadith. And the legal status of a legal marriage contract while fulfilling the pillars and themarriage conditions that have been determined by Islamic law, in addition there is also anelement of benefit.

Memelihara Anak Yatim Perspektif Hadis

This research is a library research using qualitative methods. This research aims to understand the hadith of the Prophet Muhammad related to caring for orphans. In this study, the primary sources are related classical hadith books, such as Sahih Bukhari, Sahih Muslim, Sunan Abu Daud, Sunan Nasa'i and others. Meanwhile, the secondary (supporting) sources of this research are books related to the study of caring for orphans. The results of this study can be concluded, that there are 10 hadiths that explain about caring for orphans and their virtues, which were narrated by Imam Bukhari, Imam Muslim, Abu Daud, Nasa'i, Ibn Majah, Tirmidhi, and Imam Malik. Understanding the hadith about caring for orphans and its virtues, that people who take care of orphans will get blessings from Allah and the Messenger of Allah. In addition, other virtues are obtained, namely getting abundant sustenance, getting self-comfort and getting intercession in the hereafter.