Hadith Scholars Research Articles

Kontribusi Kitab Al-Mu’jam Al-Mufahras Karya Arent Jan Wensinck Terhadap Ilmu Takhrijul Hadis

Hadith is indeed the main source of teachings upheld by Muslims. Its existence has existed since the time of the Prophet Saw and supported the development of Islam, until finally all criticisms of the hadith of the Prophet Saw appeared after the death of the Prophet Saw. Orientalists have always been judged badly by many hadith scholars because they judge hadith only with one side, but in fact there are several orientalists who contribute to the process of developing hadith, namely the science of takhrij hadith. The development of takhrijul hadith itself developed rapidly among scholars. It's just that the initial support in this takhrij process uses one of the books of orientalist work to date. This article aims to explain orientalist views on hadith along with academic honesty and study of the book of takhrij by orientalists. This research uses a descriptive method with a qualitative approach. The result of this study is that the role of orientalists in the development of hadith and the science of takhrijul hadith is true. In fact, it is very useful for the study of subsequent hadith, in this study also saw his academic honesty in writing works about Islam, especially hadith.

دلالة "محتمل" عند المحدثين دراسة تطبيقية الإمام البخاري أنموذجا Implication of "Muhtamal" Among Hadith Scholars: An Applied Study Imam Al-Bukhari as a Model

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

دلالة "محتمل" عند المحدثين دراسة تطبيقية الإمام البخاري أنموذجا Implication of "Muhtamal" Among Hadith Scholars: An Applied Study Imam Al-Bukhari as a Model

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

Pendirian Akidah Muḥyī Al-Dīn Al-Nawawī Dalam Polemik Ru'yah Allāh Berdasarkan Sharḥ Ṣaḥīḥ Muslim Muḥyī Al-Dīn Al-Nawawī’s Position on the Polemic of Ru'yah Allāh Based on Sharḥ Ṣaḥīḥ Muslim

Muḥyī al-Dīn Yaḥyā bin Sharaf al-Nawawī (d. 676 H) is a figure known for his expertise in fiqh and hadith. Among his masterpieces that are the focus of scholars and researchers is Sharḥ Ṣaḥīḥ Muslim, which is also considered the best Sharḥ Ṣaḥīḥ Muslim. Apart from the two fields of knowledge, one of the fields that he has mastered but that has not yet been widely highlighted is the field of islamic creed. Therefore, there is a need for a study of the character of this great scholar in the field of islamic creed. Among the issues and polemics of theology that are given attention by the theologians is the polemic of the ru’yah Allah and al-Nawawī also provides views on this polemic. Therefore, this study was written to analyze the stance of al-Nawawī and his position in the polemic of Allah's ru'yah in order to identify the stance of this hadith figure. This study uses the method of content analysis based on Sharḥ Ṣaḥīḥ Muslim as well as the works of scholars in the science of islamic creed to obtain relevant information. The study found that al-Nawawī's stance in this polemic is in line with the core essence and methodology of the creed brought by Ahl al-Sunnah wa al-Jamā'ah among al-Ashā'irah scholars who argue with evidence of revelation (naqlī) and logic (' aqlī). This at once proves that al-Ashā'irah scholars are also represented by the foremost hadith scholars and not just theologians.

Pendirian Akidah Muḥyī Al-Dīn Al-Nawawī Dalam Polemik Ru'yah Allāh Berdasarkan Sharḥ Ṣaḥīḥ Muslim Muḥyī Al-Dīn Al-Nawawī’s Position on the Polemic of Ru'yah Allāh Based on Sharḥ Ṣaḥīḥ Muslim

Muḥyī al-Dīn Yaḥyā bin Sharaf al-Nawawī (d. 676 H) is a figure known for his expertise in fiqh and hadith. Among his masterpieces that are the focus of scholars and researchers is Sharḥ Ṣaḥīḥ Muslim, which is also considered the best Sharḥ Ṣaḥīḥ Muslim. Apart from the two fields of knowledge, one of the fields that he has mastered but that has not yet been widely highlighted is the field of islamic creed. Therefore, there is a need for a study of the character of this great scholar in the field of islamic creed. Among the issues and polemics of theology that are given attention by the theologians is the polemic of the ru’yah Allah and al-Nawawī also provides views on this polemic. Therefore, this study was written to analyze the stance of al-Nawawī and his position in the polemic of Allah's ru'yah in order to identify the stance of this hadith figure. This study uses the method of content analysis based on Sharḥ Ṣaḥīḥ Muslim as well as the works of scholars in the science of islamic creed to obtain relevant information. The study found that al-Nawawī's stance in this polemic is in line with the core essence and methodology of the creed brought by Ahl al-Sunnah wa al-Jamā'ah among al-Ashā'irah scholars who argue with evidence of revelation (naqlī) and logic (' aqlī). This at once proves that al-Ashā'irah scholars are also represented by the foremost hadith scholars and not just theologians.

Popularitas Nukhbatul Fikar dalam Tradisi Studi Hadis Turki 'Uthmānī

This article delves into the ascendancy of Nukhbat al-Fikar within the realm of Hadith scholarship during the Ottoman era. It posits that the book’s rise to authority was intricately tied to the establishment of Islamic madrasas under Ottoman rule, an influence stemming from educational practices in Egypt and its environs. Through a comprehensive exploration of Turkish sources, this paper contends that Nukhbat al-Fikar held a prominent place in Ottoman madrasa curricula due to the genealogical connections between Ottoman Hadith scholars and Ibn Hajar al-‘Asqalānī. Additionally, the work’s author, Ibn Hajar al-‘Asqalānī, enjoyed a lofty reputation among Ottoman scholars, which further solidifying the book’s status. This study underscores the popularity of Nukhbat al-Fikar by examining the proliferation of works by Ottoman Hadith scholars. These scholars sought to amplify its impact through translations, commentary notes (ta’līq), comprehensive explanations (sharh), and concise summaries. In doing so, they contributed to the enduring legacy of Nukhbat al-Fikar within Ottoman scholarly and educational circles. This research sheds light on the intricate interplay between educational systems, scholarly authority, and the dissemination of Islamic knowledge in the context of Ottoman Turkey

Mandatory Will in Islamic Jurisprudence and Civil Law of Afghanistan

Imam Abu Hanifah did not consider a will to be obligatory on a person who left his own property except in a situation where he has a right that cannot be fulfilled in any other way except through a will. A number of jurists and hadith scholars such as Saeed Ibn Musayyib, Hassan Basri, Daoud Zahiri, Ishaq Ibn Rahwiyeh, Ibn Hazm Zahiri and Imam Ahmad Ibn Hanbal say that a will is obligatory for relatives who do not have the right to inherit from the heir. According to the Hanafi jurisprudence, obligatory wills in Afghanistan's civil law are not intended to secure social interests, avoiding malice and envy - for grandchildren whose father dies during the grandfather's lifetime and cannot inherit from his grandfather according to the rules of inheritance, according to the second theory of the will to non-heirs relatives in the article 2182 to 2188 considering special conditions as obligatory. Obligatory wills are recognized as prior to other wills. And the beneficiaries of obligatory wills are as follows: 1- for a person who belongs to the first class and is the son of a girl. 2- For sons and those who are related to the deceased by a male. 3- For a person who died with his father or mother in an accident. And 4- For a child whose death was pronounced while his parents were alive. The obligatory will follow some principles, namely,any principle that has made its subsidiary part of the inheritance cannot be opposed to a subsidiary whose principle is someone else's, and the division of the share of each parent (boy or girl) among its branches, which includes both sexes, is divided according to the reference, such as Haz Al-Anithan.

NAQD AS-SANAD : METODOLOGI VALIDASI HADITS SHAHIH

Hadith is one source of Islamic law that has its privileges. This specialty lies in the narration system (sanad) implemented by hadith scholars to validate the validity (truth) of a hadith. The system was formulated by scholars by looking at the continuity of the sanad, the credibility of a narrator, and avoiding defects (syaz and 'illat). This paper aims to see how the urgency of the method of criticizing the credibility of a hadith narrator (Naqdus sanad) is to obtain an authentic hadith.

METODE KRITIK HADIS ABU HAFS AMR BIN ALI ALFALLAS

The Sanad is the chain of narrators in a hadith, which serves as the basis for hadith scholars in presenting the content of a hadith. To understand how a narrator's credibility is assessed, knowledge of jarh wa ta'dil is essential. This article elucidates how Abu Hafs Amr bin Ali engages in the criticism (jarh) and accreditation (ta'dil) of hadith narrators, determining the authenticity or weakness of the transmitted hadith. The research utilizes a literature review method and is presented in a descriptive-analytical format. The article also provides a biography of Abu Hafs Amr bin Ali Al Fallas, who was not only a hadith narrator but also a critic of narrators. He was born in Basra in the 160s A.H. and began studying hadith from a young age. Among his teachers were Waqi' and Yahya al-Qattan, and among his students were Imam Bukhari, Imam Muslim, Imam At-Tirmidhi, and others. In critiquing a hadith, Amr bin Ali employs various methods, including expressing jarh wa ta'dil through specifying the attribution of the hadith narrator and conveying the opinions of his teachers

علوم الحديث المتعلقة بالمتن عند ابن عبد الهادي في المحرر: دراسة تطبيقية في كتاب الطهارة أنموذجا

Al-Hafiẓ Ibn Abd al-Hādī, a prominent scholar of the later centuries (d. 744 H), excelled in various fields including Qirāāt, Hadith, Fiqh, Uṣūl Fiqh, and Arabic grammar. Among his valuable contributions is the book "al-Muḥarrar fī al-Ḥadith," which encompasses topics of worship, transactions, and etiquette. Despite its concise approach, the book remains a major reference for subsequent works categorizing hadiths of rulings. Ibn Abd al-Hādī skillfully weaves together the benefits of hadith related to both the isnad (chain of narrators) and the text, aligning with the principles outlined by hadith scholars in their works on the sciences of hadith. This study aims to shed light on the various types of hadith sciences mentioned by Al-Hafiẓ Ibn Abd al-Hādī within the context of his book "al-Muḥarrar fī al-Ḥadith," specifically focusing on the section on Taharah (purification). The study aims to explore Ibn Abd al-Hādī's methods of listing the hadiths and establish a connection between the theoretical and practical aspects of the subject. It is a library-based study, relying on collecting information from relevant books and sources. The researcher adopts a qualitative inductive approach, employing descriptive and analytical methods to approximate the findings. One significant outcome of the study is the recognition that Ibn Abd al-Hādī's book on hadith incorporates a variety of sciences, including reconciling seemingly contradictory hadiths and delving into the jurisprudence of the hadith as transmitted from the Prophet (peace and blessings be upon him), narrators of the hadith, the author himself, or other imams. The book includes explanations and interpretations of the hadiths, and covers different types of hadiths such as raised (mawqūf) and suspended (muʿallaq). Additionally, it offers concise and meaningful textual abbreviations and narrations.

PERIWAYATAN AL-TAFARRUD DAN IMPLIKASINYA KEPADA PENILAIAN SARJANA HADIS DALAM DISIPLIN AL-JARH WA AL-TA‘DIL


 
 
 
 Hadith scholars have utilised a variety of approaches to determine the status al-jarh wa al-ta‘dil of a hadith narrator. One of these is by analysing the style of hadith narration he used. As a result, the occurrence of al-tafarrud narration is one of the types of hadith narration that influences the judgement of a narrator’s status of al-jarh wa al-ta‘dil. However, the impact of this part does not appear to have been discussed in contemporary hadith scholarly discussions. Even, the presence of this element is sometimes thought to have no influence on the narrator’s status or the narration itself. Therefore, this article will emphasise the impact of al-tafarrud factors in determining the credibility of hadith narrators. In order to achieve these objectives, a qualitative study was conducted to procure the data through library research. The data was then analyzed based on deductive methods. The study's results demonstrated that the frequency of the narrator's narrative, whether it be al-muwafaqah, al-mukhalafah, or al-tafarrud, is what determines the level of al-dabt of the narrator. The study also found that the rating of hadith scholars is influenced by how frequently an individual uses al-tafarrud in his or her narration. The terms commonly used for narrators who narrate hadith in al-tafarrud are such as munkar al-hadith, matruk al-hadith, la yutaba ‘alayh and la yahttaju bih idha infarada.
 
 
 
 

براعة الشيخان (البخاري ومسلم) في صناعة الأسانيد وتحويلها للمتن الواحد


 
 
 Sahih al-Bukhari and Sahih Muslim which are known as Sahihayn are one of the most important sources in the hadith collection, and both are regarded as the most authentic books after the Holy Qur’an. It is also acknowledged that the hadith is the second source in Islamic legislation. The methodology of this research is to extrapolate and trace in the book of Sahihayn in order to obtain the hadith in the same wording, and the isnad in symbol of ‘ha’ (ح) which can be defined as tahwil as has been used in both Sahihayn. This study aims to describe the differences between the two approaches of the Hadith scholars: Imam al-Bukhari and Muslim in their use of ‘ha’ (ح) as the conversion of the chain of transmission in their Sahihs. Undeniably, Imam Muslim applied this method of tahwil more than Imam al-Bukhari who applied it very few in the sanad, so this study attempts to analyze the comparison of two hadiths of equal wording and discover the difference between them in the chain of transmission by visualizing through syajaratul asanid on the chain of narrators, in order to show the extent of their proficiency in making the conversion of the chain of transmission. Therefore, the finding of this study will help the students to know the purpose of tahwil in the sanad, methods of continuity the sanad as well as methods in transmitting and receiving the hadith, and knowledge of the sanad cycle.
 
 

Intellectual Life in the Ḥijāz before Wahhabism: Ibrāhīm al-Kūrānī’s (d. 1101/1690) Theology of Sufism

The Islamic intellectual thought of the thirteenth to nineteenth centuries has long been represented as an intellectual “decadence” or “sclerosis,” due to the discourse of orientalists. In recent decades, however, researchers have sought to challenge the orientalist paradigm by highlighting the scholarly currents and vigorous discussions that characterized the period in question. As a direct critique of the narratives of either “decline” or “ignorance” that persist in Islamic intellectual historiography, Naser Dumairieh’s recent book attempts to reveal the situation of rational and theoretical sciences in the Hijāz by focusing on the life and work of al-Kūrānī, the seventeenth-century Shāfi‘ī hadith scholar, Sufi, and theologian. Following the footsteps of Khaled el-Roauyheb's influential book Islamic Intellectual History in the Seventeenth Century, Dumairieh not only examines al-Kūrānī’s ideas, but also offers a comprehensive glimpse into the intellectual life in contemporary Hijāz.

অর্থবিচারে হাদিসের গ্রহণযোগ্যতা নিরূপণে হাদীসপন্থি ও আধুনিকচিন্তকদের কর্মপদ্ধতি : একটি পর্যালোচনা|Approaches of Hadith Scholars and Modern Thinkers in Assessing the Acceptability of Hadith (Prophetic Tradition) through Meaning : An Appraisal

Due to its unique position in Islamic epistemology, various viewpoints and opinions have naturally arisen in the Muslim society regarding the interpretation and analysis of hadith. According to Islamic belief, hadith as a whole, holds the status of a kind of wahi or divine revelation. How to interpret revelation is a very old question in Abrahamic religions. There is a long discussion and debate about this among different sections of the Muslim society. Especially between the traditionalist hadith scholars and the rationalist community, the disagreement on this issue is quite strong and long. After the fourth century of the Hijri, this disagreement dwindled a little, but at the end of the nineteenth century, under the influence of European colonization, this debate started in a new form by the hands of modernist Muslim thinkers. It is at this stage that the discussion of determining the acceptability of hadith based on meaning becomes important. In this essay, the views and practices of prominent people of both communities are presented in a descriptive manner and their thoughts are evaluated in an analytical manner. This write up has portrayed that judging the meaning of hadith is extremely difficult. For this reason, the article argues that opportunity exists for adherents of both schools of thought to reconsider their stance in the light of history and reality.

Islamic Perspective in Viewing the Meaning of Cost

This study uses an Islamic phenomenology approach to understand the meaning of business cost from an Islamic perspective. The Kauniyah (Natural Phenomena) verses were explored through business actors as informants, they are the owner of Sama Jaya and the owner of Karsa Utama, while the Qauliyah (the words of Allah in the Qur’an) verses were explored through the Al-Qur’an interpreting scholar and Hadith scholars. The research demonstrates that the cost in an Islamic context refers to the sacrifice of Allah's servant in order to provide benefits and bring blessings because they are considered as necessities. Costs are also viewed as benefits because they can provide welfare, both material and non material to employees with the aim of bringing blessings from Allah. This is believed to a promise as stated in the Al-Qur’an in Surah As-Saff verses 10-11 that real sacrifice is a sacrifice that can bring the love of Allah.

Interpretation of the commandment to women's hijab authorize according to the Quran, Al Hadith and Ahlussunnah Waljamaah Ulama

This research discusses the interpretation of the obligation to wear hijab for Muslim women according to various sources, such as hadith scholars and also verses of the quran. Moreover, it has received a series of inputs from literary sources in the form of books and also writings of Islamic committees, which we have reviewed to obtain answers to the research questions. The data were processed through data review system to verify, code, interpret and summarize the results to obtain accurate data and high validity. Based on the data, we can convey that the obligation to wear the hijab is legally obligatory following the hadith which states that women should wear their headscarves all over their bodies. In closing, women are required to cover their private parts, which means Muslim women must wear clothes that cover their bodies from heads to toes except for their faces and palms; and if this is violated, they will receive sanction.

KONSEPSI HADIS MUKHTALIF DAN METODE PENYELESAIANNYA DI KALANGAN ULAMA FIQH

This article contains the concept of mukhtalif hadith and its method of completion among fiqh scholars. Among the sunnah that is quite difficult to understand is the sunnah or hadith that are contradictory or mukhtalif. For ordinary people who do not have the power of faith will have negative thoughts and maybe accusations against the sunnah of the prophet Muhammad SAW. Therefore, the scholars of hadith do not remain silent on these accusations. Likewise Fiqh Ulama, the approach of Fiqh Ulama in completing collaborative hadiths is no different from what is done by Hadith Ulama. However, the scholars of hadith generally refer to the aspects of the hadith of the Prophet as role models. While the scholars of fiqh are more important in the interests of the law. In addition, hadith scholars are more likely to understand the Prophet's hadith textually, while fiqh scholars tend to understand contextually in order to take the legal basis.

METODE KRITIK MATAN HADIS PRESPEKTIF MASRUKHIN MUKHSIN

This paper departs from the author's hypothesis regarding to the critical studies of matan used by academics in measuring the validity of hadith. The critical theory used by these academics still needs to be studied and re-criticized whether it is specific to the theory developed by the Muhaddisin Mutaqaddimin and Mutaakhirin scholars who are known for their accuracy. Masrukhin Mukhsin reflects on the views of the hadith scholars above and schematizes the theory of Muqoronah, Muaradlah, al-Taufiq, I'lat, Syadz, contemporary as an answer to the anxiety of academics in studying the accuracy of matan. Departing from this, this paper will discuss 1) What are the methods used by researchers in criticizing the hadith matan? 2) Is the method they use enough to prove the validity of a hadith matan? This paper is a library research study with an analytical-descriptive approach. The results of this paper are proving that the critique method used by academics still does not use the right method in studying the critique of hadith matan, so it still needs to be re-examined regarding to the validity of the hadith matan.

Kutubusittah dan Kutubutis’ah


 The purpose of this research is to find out the difference between kutubusittah and kutubutis'ah. Kutubusittah is the six books of hadith which are the master books of hadith, namely Sahih Bukhari, Sahih Muslim, Sunan Abu Dawud, Sunan At-Tarmizi, Sunan An-Nasa'I and Sunan Ibn Mazah, while kutubutis'ah is the six books of hadith in kutubusittah plus Al-Muwatha' by Imam Malik, These books are a form of the rapid development of hadith science in the third century hijriyah, with the existence of the kutubusittah and kutubutis'ah, the traditions are protected from false traditions and have been separated from da'if traditions. Based on the hard work and earnestness of the scholars of hadith during this period, books of hadith were published which contained authentic traditions and were protected from false traditions known as kutubusittah (six books) and kutubutis'ah (nine books) which can still be found today. Thus the third century Hijri was a golden age for the civilization of the Islamic world.
 Keywords: Kutubusittah, Kutubutis’ah

Provisions of Raising Hands During Kneeling


 
 
 
 ABSTRACT
 It is well known that prayer is the primary form of worship for Muslims. Sunnah contains numerous texts about raising hands in prayer, some of which are agreed upon and some of which are not. Prayer has been developed in the most ideal way, and some of its practices are required, while others are desirable. There are conflicting views on it, and raising hands in kneeling is one among them. Based on the cited evidence, the majority of scholars conclude that it is not recommended to do so, while Al-Zahiriyyah and some hadith scholars claimed that doing so is permissible. This research tackles the thesis and antithesis of the two arguments and agrees with the one that recommends raising hands during provisions.