Pertanian Menurut Perspektif As-Sunnah: Tinjauan Umum Pemikiran dan Sumbangan Tokoh-Tokoh Ilmuwan Islam

Engaging in the agricultural sector is Islamic demand. Rasulullah PBUH's suggestion clearly emphasizes the importance of this sector in prospering the greenery of this earth. This article collected several hadiths related to agriculture that explain the benefits of agriculture from the perspective of al-sunnah and its management, agriculture as an economic driver and the challenges of implementing al-sunnah recommendations in the era of globalization. Besides, this article also highlights some Islamic scholars who made significant contributions in the field of agriculture, namely al-Dinawari, Ibn Sina, Ibn Sidah, Ibn al-Rumiyyah and Ibn al-Baitar. Descriptive analysis was used to analyze the collected study text. The main objective of this paper is to list the hadiths related to agricultural incentives as well as to present to the community that Islam since the heyday of Islamic civilization has emphasized the aspect of agriculture as one of the main sources of economy. Therefore, it is hoped that this article can contribute to the replenishment of human capital in the agricultural sector. This is further strengthened by the recommendations of the Malaysian government which places great emphasis on the agricultural sector.

حُكْم التَّدليس في "الصَّحِيْحَيْن" في ضوء أقوال أئمَّة الحديث ونُقَّاده دراسة استقرائيّة نقديّة

As per the nomenclature of Ḥadīth scholars, tadlīs (literally: misrepresentation) refers to a case when the narrator hides a defect in sanad (line of narrators) in order to improve its apparent view. Hence, it is one of the important topics in Ḥadīth which results in giving the conclusion whether sanad is muttaṣil (connected) or mursal, and eventually it helps to conclude whether Ḥadīth is Ṣaḥīḥ or ḌaꜤīf. Imām al-Bukhārī and Imām Muslim have quoted in their Ṣaḥīḥ collections from narrators who were known for committing tadlīs. Such a matter had made some contemporary people suspect the authenticity of these collections and even impugning upon them on the grounds that Ḥadīth of these collections are reported from narrators who are not thiqa and could be ḍaꜤīf narrators who were attributed with tadlīs. Hence, these people created allegations and suspicions about these collections. This research conducts a study of this topic from its most important aspects and explains the stand of tadlīs in both of the Ṣaḥīḥ based on the views of stalwarts and critics of Ḥadīth and then refutes upon the allegations created by the opponents. In this study, the researcher has arrived upon some important conclusions like: all the instances in both of the Ṣaḥīḥs related to ꜤanꜤana (i.e., narrating by stating Ꜥan (from)) by narrators known for tadlīs are reflective of connected and authentic Ḥadīths, and all the MuꜤanꜤan Ḥadīths narrated in both the collections are explicitly stated with taḥdīth (i.e., earlier narrator narrating to the receiver) and samāꜤ (audition) in other sands which are mentioned in other authentic and reliable collections of masnad and sunan.

Al-Qasas Al-Nabawi Dalam Karya Abū Isḥāq Al-Ḥuwaynī Dan ‘Umar Sulaymān Al-Ashqar: Kajian Perbandingan

The hadiths of Rasulullah SAW have various contents, including the stories narrated by the Prophet SAW. These hadiths are known as al-Qasas al-Nabawi. The approach to conveying the story is one of the uniqueness of the Prophet SAW in conveying knowledge and education. This study aims to examine the method of writing the works of al-Qasas al-Nabawi, which are compiled by modern writers and not presented thematically in major hadith works such as Kutub al-Sittah or Kutub al-Tisah. Abu Ishaq al-Huwaini and Umar Sulayman al-Asyqar are among the modern writers who have compiled these hadiths relating to al-Qasas al-Nabawi in their works. However, there are differences in the method of compilation and presentation of this hadith by the two authors, although authentic hadith were used as the basis of the study. The methodology of this study uses a qualitative study design with the method of content analysis on the work of al-Qasas al-Nabawi by Abu Ishaq al-Huwaini and Umar Sulayman al-Asyqar. The results of the study found that these two scriptures use the same method in selecting only the authentic hadith related to al-Qasas al-Nabawi, but have different methods in other aspects. The different methods used by the two authors include the choice of topics included in the hadith, the number of hadiths discussed, and the approach to presenting the teachings at the end of each hadith. In addition, the work of al-Qasas al-Nabawi by Abu Ishaq al-Huwaini is more concise and not suitable as a reference work for the public, as the author notes in the foreword to this book. The work of al-Qasas al-Nabawi by Umar Sulayman al-Asyqar is more systematic and useful as a guide for the public to understand the authentic hadith in the category of al-Qasas al-Nabawi. Keywords: Works by al-Qasas al -Nabawi, Abu Ishaq al-Huwaini, Umar Sulayman al-Asyqar, Authentic Hadith.

الطب النبوي الوقائي: دراسة تحليلية في الصحة الجنسية

This paper is concerned with the issues of the Prophet’s preventive or medicine guidance on sexual health. It aims to investigate the relevance of the Prophet’s preventive guidance on this topic by utilizing the saying of scholars - past and modern - with contemporary medical facts. This topic’s importance is shown through numerous existences of the Prophet’s hadiths on permissible and prohibited social interaction – aiming to protect people from the forbidden area in a sexual relationship. On the other hand, the modern era has witnessed the continuity of scientific debate between researchers and doctors on sexual health issues, showcasing this topic’s importance in contemporary medical discussion. The first part of this paper was to define the concept of Prophetic preventive medicine and sexual health, then extract the elements of preventive medicine in the hadiths related to sexual health. The paper showed the primacy of the guidance of the Prophet ﷺ over time, and Islam in general, in planning and adopting preventive measures related to sexual health.

Penilaian Semula Asmaul Husna Menurut Ibn Hajar

Debates regarding the beautiful names of Allah has sparked off since the early age of Islam until now. Only three narrations that counting these Names which were narrated by al-Tirmidhi, Ibn Majah and al-Hakim. Other narrations only quote that the almighty God has 99 beautiful names without counting and specify it. Ibn Hajar was among the early scholar who has criticised narrations that specifically counting these names. By using the comparative narration approach and analysing each of these narrations the objective of study is to study similarities and differences between these names. It was discovered that all the narration counting the names is not originated from the Prophet but an opinion (ijtihad) from the narrator himself that has been inserted (mudraj) into the hadith. 27 names should be adjusted according to Ibn Hajar al-‘Asqalani.

مجالات تأثير علم الحديث في علم التفسير بالمأثور دراسة وصفية تحليلية

The impact of the science of the Hadith on Holy Qur’an interpretation is so important that an interpreter cannot dispense, and the aspects of this influence appear in various aspects. It is driven from the relationship of the Holy Qur’an with the Sunnah of the Prophet, as they are two inseparable companions, and inexhaustible sources of revelation. The Sunnah of the prophet plays major role in interpretation oh the Holy Quran, as in the early literatures of hadith reserve a specific chapter for interpretation of the Quran. Besides, it is known that the narration of hadith gone through a strict evaluation process to differentiate between accepted hadith (al-hadith al-maqbul) and rejected hadith (al-hadith al-mardud), therefore acceptance of some aspects in interpretation of the Holy Quran also should be affected. This study will explore the influence of study of hadith in different aspects of interpretation of the Holy Quran.

Istilah Hasan Menurut Al-Daraqutni Dalam Kitab Al-‘Ilal Al-Waridah Fi Al-Ahadith Al-Nabawiyyah

The terminology of hasan has sparked polemics from the stand point of its definition which brings forth differences of opinion among hadith scholars. In addition to the debate on the definition of hasan which is often associated with al-Tirmidhi and al-Khattabi, other hadith scholars also use this term. One of them is al-Daraqutni. This study therefore, aims to examine the use of the term hasan according to al-Daraqutni in his work entitled al-‘Ilal al-Waridah fi al-Ahadith al-Nabawiyyah. In conducting this study, a library research method in the form of document analysis was used. The data obtained were then analyzed based on inductive and deductive methods. The findings of the study demonstrate that the term hasan applied by al-Daraqutni refers to its literal meaning that is good or fine. Apart from that, the term hasan according to him also carries the meaning of gharib. This statement is based on his commentary on certain sanad narrated individually by a single narrator; from the additional comment that only one narrator took the narration from his teacher. Thus, it can be deduced that the term hasan applied by al-Daraqutni does not deviate from the meaning of hasan assigned by some other scholars of hadith.

Peranan Hadis Daif Dalam Menentukan Makna Hadis: Tinjauan Ke Atas Huraian Terpilih Daripada Kitab Syarah

Scholars have different opinions on the function of weak hadith in the construction of law. Thus, the question about its usage in determining the meaning of a hadith arises. This is due to the existence of an agreed method that explains a hadith based on relevant hadiths. This study will look at the practice of authoritative sources of commentaries books in understanding every matter that is attributed to the Prophet SAW. It used a qualitative approach with the methodology of content analysis. The findings show that the usage of weak hadith at least plays two roles. First, the weak hadith serves to weight one of many conflicting hadith's meaning along with other Islamic legal text. Secondly, it becomes evidence for a meaning that has probability or iḥtimāl in a hadith that it may convey. There are three conditions that have been set for the hadiths that can be used. First, it cannot be categorized as very weak. Second, the meanings of the hadith are stated by other evidence. Third, the meaning of the hadith does not contradict the hadith that is in a higher status.

استشكال الأحاديث النبوية في ضوء القواعد الشرعية

This articles sheds light on one aspect of Problematic Hadith, which is illusion of hadith’s contradiction with Shari’ah rules. It aims at explaining the concept of Shari’ah rules, clarifying their characteristics and providing practical examples of hadiths that seemingly contradict the Shari’ah rules. The article relies on the inductive approach to find out this type of hadiths and to point out scholars’ opinions about them. It also uses descriptive and analytical approach in explaining the significance of Shari’ah rules and studying problematic hadiths. The present articles confirms that these rules have legal origins, that they cover all Islamic subjects and that they are considered as a source if Islamic Shari’ah. Accordingly, a real contradiction between them and hadiths cannot be imagined. It also emphasizes the importance of these rules as a standard used to unveil the actual meanings of hadiths and shows scholars’ keenness on eliminating the seeming contradiction in problematic hadiths.

أحاديث الترغيب والترهيب في وحدة الأمة: دراسة تحليلية

There are a lot of hadith were narrated from the Prophet (S.A) that emphasize the factors of the unity of the Ummah and desire it and warn strongly about the separation and fragmentation in the Ummah. This paper aims to study and analyze some of those hadiths, by using descriptive and analytical approach. Result of this study shows that the Messengers of Allah was very concern for the unity of Ummah as his concern for Iman, Out of his concern for the unity of Ummah he established the pillars of unity in the Ummah, and chose a policy of enticement and intimidation towards those who separate the Ummah and disperse its unity.