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One of the requirements for a hadith to be considered sahih (authentic) is ghairul illat (absence of defects). In addition to the absence of illat, there are five conditions that must be fulfilled for a hadith to be classified as sahih. These conditions include the continuity of the chain of narrators (sanad), the reliability (adalah) of the narrators, their strong memorization, the absence of contradictions (syudzudz), and the absence of defects (illat). Illat in hadith refers to a hadith that appears to be sahih but upon further research is found to be weak. Scholars sometimes face difficulties in detecting hadiths with illat, requiring intuition, strong memorization, and a deep understanding of hadiths. Therefore, this writing aims to explore the aspects of illat in hadith from an ontological, epistemological, and axiological perspective. The methodology used in this research is content analysis using a literature-based approach or library research. The author utilizes scientific journals and studies on hadith in analyzing the data) [ABSTRACT FROM AUTHOR]

This research analyzes the approach of Islamic law to environmental management through the study of Hadith from a sociological approach. The environment is an essential issue in the modern world, with various challenges related to nature conservation. Islamic law, mainly through the Hadith, provides moral and legal guidance on human responsibility towards the environment. This study explores how the Hadiths provide the basis for balanced and sustainable environmental management and how these principles can be analyzed using a legal sociology approach: the interaction between law and society. Using a qualitative method that combines the study of Hadith texts with sociological analysis, the study found a unity between Islamic law and social norms that promote environmental sustainability. Hadith underscores the importance of individual and collective responsibility in maintaining the balance of nature. At the same time, legal sociology highlights the role of community and social structure in implementing environmental rules. The results of this research aim to gain a deeper insight into the relevance of Islamic teachings in dealing with global environmental issues and to become the basis for developing a more holistic and integrated policy to preserve nature.

The existence of a mandate from the Ministry of Religion regarding the integration of religious knowledge and science, as well as the internalization of religious moderation in every subject in class, had implications for the movement to develop learning media. One form of learning media was teaching materials. This development research aimed to design a fraction of teaching materials based on the al-Qur'an and hadith with internalizing religious moderation and Madurese culture for grade V elementary schools in Pamekasan and then test its validity. This research was development research using the ADDIE model. Meanwhile, testing the validity of teaching materials used expert and practitioner validation with questionnaire instruments. The research results showed that based on validation questionnaires for material experts, learning experts, Islamic religious experts, and practitioners, the teaching materials developed could be categorized as valid with an average score of 92%. Thus, teaching materials could be continued at the trial or field test stage. Apart from that, similar teaching materials could be developed on other mathematics topics at the elementary level, or similar teaching materials could be produced on the same issues but by internalizing the culture of each region.

The Qur'an and hadith are the main guides for Muslims, but the temptation of lust sometimes leads humans to riya' behavior, which is doing good only for the praise of humans, not the pleasure of Allah. The book "Hidayatus Salikin" written by Abdul Samad al-Falimbani, is a phenomenal work that is quite calculated among Muslims. The figure with expertise in Sufism and philosophy more or less suggests practical applications in everyday life related to religious issues. Descriptive qualitative research method with content exploration in the book "Hidayatus Salikin". This article will present the concept of riya' from various scholars' perspectives and emphasize the importance of pure intention in worship. By focusing on the Hadiths of the Prophet Muhammad PBUH contained in the book "Hidayatus Salikin", this article provides an in-depth understanding of the dangers of riya' and the need to maintain sincere intentions, according to the teachings of the Qur'an and Hadith. Sheikh Abdul Samad al-Falimbani encourages Muslims to practice religion with purity of intention, avoiding riya', and following the guidance of the Qur'an and hadith. Riya' or performing acts of worship for human praise is considered shirk khafi (hidden shirk). This discourse underscores the necessity for Muslims to cultivate purity of intention, thereby fortifying their spiritual endeavors against the insidious influence of riya'.

Moderation, peace and tolerance are core teachings of Islam that are explained in many religious texts. Aḥmad al-Ṭayyib explained several hadiths related to moderation, peace and tolerance in several of his books and speeches. This study aims to discuss the thoughts of Aḥmad al-Ṭayyib regarding the hadiths of moderation, peace and tolerance. This research uses qualitative research with library research method. The results of the study state that Islamic moderation teaches humans to provide freedom and independence and equal rights for women, and not to discriminate among fellow human beings. Then to maintain peace between humans, a sense of security should be created and there should be no attitude of fear or threat to others. Tolerance between religions is also needed to create a sense of peace, one of which is by allowing people to choose their religion and not forcing them to convert to Islam.

The examination of resilience within the framework of positive psychology is constrained in its ability to elucidate the experiences of individuals residing in a social and religious milieu. The literature evaluation has not extensively examined resilience from an Islamic perspective. The objective of this study is to examine the concept of resilience from an Islamic standpoint by conducting a comprehensive analysis of relevant material published between 2010 and 2022, both at the national and international levels. The research methodology employed is qualitative, utilizing descriptive analysis. The approach adopted for this study is a literature review or library study. The data is sourced from the Google Scholar database by utilizing specific keywords and exclusion criteria. The process of analyzing data was conducted through the use of content analysis. The research yielded a total of 30 articles in the initial stage. After a screening process, 16 articles that did not fulfill the criteria were eliminated, leaving 4 articles for the subsequent content analysis stage. Content analysis reveals that resilience, from an Islamic standpoint, refers to an individual's capacity and fortitude to endure and adapt in the face of adversity, enabling them to overcome the challenges and maintain patience and submission to Allah. Resilience, from an Islamic standpoint, encompasses various elements such as adaptability, the capacity to acquire knowledge from experiences, a positive outlook and belief in one's own abilities, the ability to restrain cravings, empathy, and being trustworthy and responsible.

Every command and prohibition conveyed by Prophet Muhammad (S.A.W.) fundamentally contains implicit meanings for the well-being of his community. Even seemingly trivial matters, such as yawning, have significance. In hadiths, it is mentioned that when someone yawns, they should observe certain etiquettes to prevent jaw dislocation. This article aims to understand the form of integration between Hadith and Science in relevant contexts, etiquettes of yawning as described in hadiths, and ways to prevent or address jaw dislocation. The research method used is content analysis, connecting the content of hadiths with health sciences. A modernist approach is employed, incorporating scientific studies, particularly in health sciences, to provide a broader and deeper understanding of the hadiths. The results of this research indicate that Prophet Muhammad (S.A.W.) provided examples of etiquette during yawning in the hadiths. Among these etiquettes are restraining the mouth as much as possible, covering the mouth, and avoiding making noise while yawning. The correlation between the hadiths and jaw dislocation is that these etiquettes serve to anticipate jaw-related illnesses. Failure to observe these etiquettes during yawning may lead to opening the mouth too wide, potentially causing jaw dislocation. Opening the mouth excessively can cause the jaw joints to shift from their original positions, hindering the proper functioning of the jaw joints. If not promptly addressed, jaw dislocation may require surgery or the replacement of the jaw with a new one or a prosthetic jaw.

This article human creation and the concept of destiny according to Islamic teachings, using qualitative research methods. The process of human creation is explained in the Qur'an and hadith, including the stages of embryonic development in the womb according to the 4th Hadith of arbain. In addition, there is an explanation of the four levels of destiny that must be believed, as well as the redaction of the hadith that explains the process of human creation and the granting of destiny by Allah. Hadith Arbain 4 explains the process of human embryo development in the womb, starting from the stage of nutfah (sperm) to the blowing of the spirit. At the stage of spirit inhalation, Allah determines human destiny, including sustenance, death, charity, and happiness. Although destiny has been written, humans still have free will to do good or bad. The text emphasizes the importance of understanding the messages in this hadith and applying them in daily life. The implementation of this hadith can be done by developing gratitude, understanding destiny, respecting human position, and optimizing potential and responsibility. Thus, an understanding of human creation and destiny in Islam can serve as a foundation for individuals to live life with full awareness of the destiny that has been set, but still be responsible for their actions and choices fertilization.

This article discusses about the importance of the investigation of overeating topic to be examined, since it has caused a lot of victims. The main causes to it are obesity, cardiovascular, and bad diet. The prophet salallahu ‘alaihi wassalam (d.11 H) had given hadith about the correct and appropriate way on eating and drinking. This problem has become the question as well as the purpose of this hadith. This article hinges on the quality and the quantity of the hadith prohibiting Binge Eating Disorder in Sigmund Freud’s Psychoanalytic Perspective. The method of data collection in this study is library research which involves the review of primary book and its syarah. The supported resources are derived from journal article, book, and relevant literature. Data was analysed by using Psychoanalytic perspective of Sigmund Freud. The result shows that this hadith can be classified as marfu` qauli with the narration of Bil Ma’na. Ibnu Mājah’s narration is Mubham, which means there is no irregularities in this type of sanad, hence: this hadith is not fulfilling the ṣaḥīḥ criteria, or this hadith can be grouped as ḍa`īf. However, according to imam Tirmiżi and imam Aḥmad bin Hanbal, the two sanad are considered as having no irregularities, so that this hadith can then be claimed as ḥasan li ghairihi. The quantity of this hadith is Ahad with absolute gharib category due to its single narration of its beginning of the sanad (the companion Miqdam bin Ma’di Karib). The matan of hadith narrated by Miqdam bin Ma’di Karib consists of advice and recommendation for human to be able to manage uncontrollable willing (Id). The strong willing is controlled by ego, and it is supposed to be submitted to the commands of the superego/moral. All of the three are parts of the conscious mind and the unconscious mind of Sigmund Freud’s psychoanalytic. In addition, Binge Eating Disorder (BED) can be derived from emotional eating, mindless eating, and kuchisabishi.

The contemporary reality of society often neglects the significance of family life while prioritizing economic pursuits, religious endeavors, and missionary activities. As evident in the narrations, it disregard for Islamic values raises the relevance of recognizing the family's precedence over the imperative to engage in Islamic causes, as emphasized in the Hadith narrated by Mālik ibn al-Huwayrith. This study aims to extract the essence of the Hadith to address contemporary challenges in da'wah and religious deepening potential catalysts for family abandonment. This research method uses a qualitative approach with a hermeneutical model in data analysis; the research reveals that Mālik's allegiance, even posthumously, signifies his inclination to remain in the City of Hijrah for the advancement of Islam, a disposition the Prophet "rejected" by instructing him to return to his family. Despite Mālik's assumption about the Prophet understanding their yearning for their families, this sentiment was never explicitly articulated. Consequently, the Hadith underscores the virtue of being with one's family, emphasizing that journeys for religious enrichment or other purposes do not absolve the obligation to be with the family. Furthermore, the Hadith conveys that whatever is gained during the trip, whether knowledge or material possessions, rightfully belongs to the family left behind.

Determination of the age of marriage in Indonesia from 19 years for men and 16 years for women to 19 years for men and women is considered contrary to Islamic law especially the hadith advising marriage. This study aims to confirm that the hadith advocating marriage has a connection with setting the age limit for marriage in Indonesia. This research is qualitative research using the approach to understanding the hadith, namely by understanding the meaning of the hadith about the recommendation to marry, then it is analyzed using a statutory approach, namely (statute approach) and other approaches. The data were obtained from hadith books, applicable laws in Indonesia, and other data such as journals and other articles related to this paper. The results of the research explain that the hadith advocating marriage has relevance to the age limit for marriage in Indonesia. The hadith advising youth to marry means youth between the ages of 16 and 30. While the word ba'ah (able) in the hadith is understood by scholars as the ability to perform jima' (sexual intercourse) and the cost of marriage. The ability to have sexual intercourse is interpreted in a broad sense, namely being able to have sex and bear the consequences of that sexual relationship (to have children). Being able to afford a wedding is interpreted as the economic ability of the family and those related to the family economy. If it is related to the age that is "able" according to this hadith in Indonesian culture are those who have graduated from high school, that is, at least 19 years old. Abstrak: Penetapan usia menikah di Indonesia dari usia laki-laki 19 tahun dan perempuan 16 tahun menjadi laki-laki dan perempuan 19 tahun dianggap bertentangan dengan hukum Islam, terutama hadis anjuran menikah. Penelitian ini bertujuan untuk menegaskan bahwa hadis anjuran menikah mempunyai kaitan dengan menetapan batas usia menikah di Indonesia. Penelitian ini adalah penelitian kualitatif dengan menggunakan pendekatan pemahaman hadis yakni dengan memahami makna hadis tentang anjuran menikah, selanjutnya dianalisis dengan pendekatan perundang-undangan yakni (statute approach) dan pendekatan lainnya. Data diperoleh dari kitab-kitab hadis, perundang-undangan yang berlaku di Indonesia, dan data lain seperti jurnal, artikel lain yang berkaitan dengan tulisan ini. Hasil penelitian menjelaskan bahwa hadis anjuran menikah memiliki relevansi dengan batas usia menikah di Indonesia. Hadis tentang anjuran menikah kepada pemuda maksudnya adalah pemuda dalam rentang usia 16 sampai 30 tahun. Sedangkan lafaz ba’ah (mampu) dalam hadis dipahami oleh para ulama adalah kemampuan untuk melakukan jima’ (hubungan seksual) dan biaya pernikahan. Kemampuan hubungan seksual dimaknai dengan arti luas yaitu mampu melakukan seksual dan menanggung akibat dari hubungan seksual tersebut (mempunyai keturunan). Mampu membiayai pernikahan dimaknai dengan kemapuan ekonomi keluarga dan yang berhubungan dengan ekonomi keluarga. Bila dihubungkan dengan usia yang “mampu” menurut hadis tersebut dalam budaya Indonesia adalah mereka yang sudah tamat sekolah menengah atas yaitu minimal 19 tahun.

The abundance of scholarly approaches within the field of hadith studies, particularly disciplines like the science of criticism and verification (jarh wa ta’dil), utilized for classifying the authenticity of a hadith, underscores the significance of discerning between the soundness of the content (matn) and the reliability of the chain of narrators (sanad). In response to this phenomenon, hadith scholars have undertaken comprehensive critical examinations encompassing both the matn and sanad without neglecting their interrelationship. Within the realm of hadith scholarship, the evaluation of the sanad serves as a yardstick for assessing the validity of a hadith, whereby the authenticity of the sanad, untainted by disparagement (jarh), plays a pivotal role in determining the reliability of the hadith. In this study, a quantitative methodology has been employed as supplementary data for a library-based research approach. This choice is justified by the existence of disparate viewpoints among categories of hadith critics, which contribute to the determination of hadith authenticity. Each category of hadith critic adheres to specific criteria when ascertaining the soundness of a hadith. Accordingly, this article delves into an in-depth exploration of the different groups of critics of hadith narrators. The aim is to caution against hastily passing judgments on potentially weak hadiths, preventing their outright dismissal or preclusion as sources of legal evidence (dalil syari).

This research discusses a movie titled “Taqdir Ilahi Ujian dari Allah” whose content is from Prophet Muhammad PBUH hadith. This article tries to photograph the role of hadith meditation which is presented in religious movies, where the religious proselytizing of hadith through the movie attracts the society to reconsider the hadith until the functional which is illustrated by the actors and actresses involved. The development of technology takes place transforming hadith into a form of a movie as its development, however, on the other side, it becomes harder challenging when the hadith is only visualized textually. At this point, the hadith formed into a movie has not been entirely respresenting the reality of sequences there. It’s not without cause, this happens because the divergence between the reality of people in the past to this era is inapplicable. The movie presents the delivering of Prophet PBUH hadith effectively through the scenes with actually with the chronological background in Indonesia Archipelago. The purpose of this study is to provide the occurrence of digital hadith which has shaped into the visual domain presented in the form of religious movies. The research uses the qualitative method by directly having the observation through watching the movie titled “Taqdir Ilahi Ujian dari Allah” as the primary source, then together with this, the library study is used as the secondary source which correlates to this research. This research shows first, the scenes illustrate hadith tangibly by the actors and actresses so that the society can take the wisdom. Second, the movie “Taqdir Ilahi Ujian dari Allah” reflects hadith through exegetical, aesthetic, and functional. Third, even though the movie has tried to present hadith’s, it still does not reflect the hadith entirely, but it can become the alternative for society to understand hadith easily.

The Nabi has paid great attention to the psychological state of his people and one of them is anxiety. Anxiety is a normal condition but if it occurs intensely and is not handled, it will have implications for a person's psychological and social life. Humans are fragile and weak creatures, so the apostle shared how to overcome anxiety through spiritual psychotherapy in the form of prayer. The purpose of the study is to explore the meaning of the hadith about anxiety. The type of research used is qualitative using the maudu'iy method. This research is based on the management of ihya' al-hadis which is based on the steps; a) input of hadith data c) output; and d) outcome. This study concludes that the textual interpretation of anxiety is interpreted as al-hamm which means anxiety, worry, unrest, and restlessness which always goes hand in hand with the word al-hazn (sadness). As for the intertextual hadith, anxiety is a feeling of being hit by worry, anxiety, and anxiety manifested from various mixed emotional processes that occur when a person is depressed and experiencing conflict or something that is not right. The contextual meaning; prayer for protection from Allah can be done in everyday life or when struck by anxiety. The output of this hadith is seen from the substantive (maqasid al-hadis) can be hajiyyah and even daruriyyah which is formally (al-sunnah al-nabawiyyah) in the form of qawliyyah. The outcome of this hadith is syumuliyyah and mahalliyah which can be applied by each person proportionally and even optimally. Abstrak: Rasulullah Saw., telah menaruh perhatian yang besar terhadap keadaan psikologis umatnya and salah satunya adalah anxiety atau kecemasan. Anxiety merupakan keadaan yang normal namun jika terjadi secara intens and tidak tertangani maka akan berimplikasi pada psikis seseorang and kehidupan sosialnya. Manusia adalah makhluk yang rentan rapuh and lemah, maka rasul sharing cara mengatasi anxiety melalui psikoterapi spiritual berupa doa. Tujuan penelitian ini adalah untuk menggali kandungan makna hadis tentang anxiety. Jenis penelitian yang digunakan adalah kualitatif dengan menggunakan metode maudu’iy (tematik). Penelitian ini didasarkan pada cara kerja manajemen ihya’ al-hadis yang berdasarkan pada langkah; a) input data hadis; b) proses interpretasi; c) output; and d) outcome. Penelitian ini berkesimpulan bahwa interpretasi secara tekstual anxiety dimaknai al-hamm yang beriringan dengan kata al-hazn (kesedihan). Secara intertekstual hadis anxiety merupakan perasaan dilanda kekhawatiran, kegelisahan, and kecemasan yang termanifestasikan dari berbagai proses emosi yang bercampur baur yang terjadi ketika seseorang seandg tertekan and alami pertentangan atau sesuatu yang tidak disenangi. Sedangkan makna kontekstual; doa permohonan perlindungan pada Allah dapat dilakukan dalam keseharian atau pada saat dilanda anxiety. Output hadis ini dilihat dari subtantif (maqasid al-hadis) dapat bersifat hajiyyah bahkan daruriyyah yang secara formatif (al-sunnah al-nabawiyyah) berbentuk qawliyyah. Outcome hadis ini bersifat syumuliyyah and mahalliyah yang dapat diterapkan oleh setiap personal secara proposional bahkan optimal.

Over the past decade, the anti-usury movement that has been heavily promoted on social media has developed, particularly among Muslims in Indonesia. This establishes a pattern for how bank employees interpret the Qur'an and Sunnah, which influences their decision to leave the company and, in turn, indirectly affects the banking and financial stability of the Muslim community. This study examines the discourse surrounding the dissemination of hadith on Instagram via xbank social media from the standpoint of hadith reception. The data collected from the official xbank Indonesia account was evaluated using exegetical reception, and it was determined that the anti-usury and anti-hijrah banking movements were founded on literal decontextualized readings. Contextual and maqasid issues pertaining to the benefits of texts are not adequately addressed in interpretation/syarah. Without a thorough analysis of the hadith’s interpretation, the hadith of usury is used to condemn the majority of banking activities. In fact, the maqāṣid hadith of the Prophet (peace be upon him) can be used to formulate modern financial system formulations so that the two do not exclude each other.

The Dialectics of Text and Context in the Hadith Understanding Framework The position of the Prophet Muhammad as a human being on the one hand and also as a messenger who received revelations has become an important concern among ‘Ulama and Muslim scholars in understanding his hadiths. For those who see him from the human side, an understanding that is too contextual will emerge and lead to the loss of the sacredness of hadith. On the other hand, for those who put forward the Prophet side, it creates an understanding that is too textual untill leading to be more rigid and irrelevant to apply. This study is as a framework in understanding hadith proportionally, when to be textual and when to be contextual. Through a literature study with a descriptive-analytical approach, there some conclusions are derived from this study. Firstly, too contextual understanding of hadith tends to be practiced by liberals, while too textual understanding tends to be practiced by Zhahiriyah school. Secondly, there needs to be a clear separating line between hadith tasyri' and ghairu tasyri' so as not to fall into a contextual or textual understanding only. Thirdly, there must be limitations related to contextual and textual understanding. In regards to the boundaries that should not be influenced by the context, six categories are presented, namely, matters of faith, basic acts of worship, legal foundations, morals, sunnatullah, and special characteristics of the Prophet Muhammad. Meanwhile, there are four categories of text boundaries that can be changed, namely, branches of worship, the prophet's orders regarding the leader's policies, what comes from the prophet in the form of research or custom, and the acts of the prophet in the form of human habits.

Review of Hadiṡ Regarding Ihtikār and Its Practice in Indonesia One of the causes of market distortion is ihtikar, which is an act of hoarding goods needed by the community so that there is a shortage of goods in the market. So great is the impact of ihtikar, this can be seen from the many hadiths of the Prophet that discuss ihtikar. In this paper, the approach taken is a literature study approach to thematic hadith studies. Data were taken by means of documentation, and analyzed using qualitative descriptive methods. Based on the research conducted, it can be concluded that ihtikar is a prohibited and sinful act for the perpetrator; ihtikar can cause monopoly but monopoly is not always caused by ihtikar. Several cases of hoarding that occurred in Indonesia were related to the basic needs of the community. Among the items that have been stockpiled and caused problems are fuel, cooking oil, sugar, rice, onions, and several other basic necessities. Ihtikar has caused economic instability and harmed society. Because the impact caused by ihtikar is quite large. So the Indonesian government intervened to solve the problem. One of the interventions is through laws and regulations and several other policies

This study aims to understand the contextualization of hadith regarding tolerance to religious and cultural diversity with a focus on the meaning of the text, the historical context of tolerance at the time of the Prophet and the contextualization of hadiths . Data analysis was in the form of content analysis. It was found that first, there were six editorials of hadith tolerance using the word samaha which means compassion, generosity and is equated with the word patient. Second, the historical context of the prophet's tolerance attitude was recorded in building a pluralist society in the form of forgiveness, good prejudice, recognizing other religions and cooperate with each other. Third, the contextualization of the hadith that the basic concept of Islam in a pluralist society must be based on the principles of living in harmony, peace and prioritizing spirituality and humanity and ignoring group subjectivity. Departing from this finding, the universality of Islamic teachings is able to respond to the social reality of Indonesian society through religious tolerance in cultural and religious diversity

As a messenger of Allah, the personality of the Prophet Muhammad is very worthy to be emulated, which is reflected in his hadiths, both in the form of his words, deeds and decisions. This article aims to explore the meaning contained in the hadiths of the Prophet Muhammad related to humanistic psychology and then contextualize them with character building in Indonesia. Exploration of meaning is carried out using the Hermeneutics of Hassan Hanafi, in which the hadiths are analyzed historically, eidetically, and practically. This study found that based on a study of the hadiths related to the humanistic psychology of the Prophet Muhammad SAW, character building in Indonesia should be implemented by applying several principles and forms that he has exemplified, namely: 1) given gently and based on compassion, 2) carried out with the aim of providing convenience to others, 3) guiding by providing comfort and pleasure to others, 4) exemplifying and implementing noble morals.

Salah satu tujuan pernikahan adalah untuk memiliki anak. Seiring waktu, memiliki anak tidak lagi menjadi tujuan dalam pernikahan, hal ini disebabkan oleh faktor-faktor yang mendasar baik secara internal maupun eksternal. Artikel ini bertujuan untuk menjelaskan posisi fenomena childfree dalam pandangan maslahah dan hubungannya dengan hadis yang menjelaskan anjuran untuk menambah keturunan. Penelitian ini adalah penelitian kepustakaan dengan menggunakan metode analisis deskriptif. Dalam hadis yang diriwayatkan oleh Imam Ahmad, terdapat nasihat dalam pernikahan untuk memilih wanita yang penuh cinta dan kasih sayang serta wanita yang subur dengan tujuan dan niat untuk menciptakan generasi berkualitas. Bagi Muslim yang memiliki komitmen untuk tidak memiliki anak setelah menikah, perlu dipertimbangkan apakah pilihan tersebut didasarkan pada dharurot atau tidak, jika terkait dengan hadis mengenai anjuran untuk menambah jumlah keturunan, pilihan untuk tidak memiliki anak setelah menikah (childfree) dianggap makruh. Namun, jika terdapat faktor-faktor lain yang bersifat dhoruriyah, seperti ancaman terhadap kelangsungan hidup, maka status hukum childfree dapat berubah, yang awalnya makruh menjadi diperbolehkan karena 'ilat' di baliknya. One of the goals of marriage is to have children. Over time, having children is no longer a goal in marriage, this is due to the underlying factors both internally and externally. This article aims to explain the position of the childfree phenomenon in the view of maslahah and its relation to the hadith which explains the recommendation to increase offspring. This research is a literature research using descriptive analysis method. In the hadith narrated by Imam Ahmad there is advice in marriage to choose women who are filled with love and affection as well as women who are fertile with the aim and intention of trying to create a quality generation. For Muslims who have a commitment not to have children after marriage, it is necessary to consider whether the choice is based on dharurot or not, if it is related to the hadith regarding the recommendation to increase the number of offspring, the choice not to have children after marriage (childfree) is considered makruh . Nevertheless, if there are other factors that are dhoruriyah in nature , such as the threat of survival, then the legal status of childfree can change, which was originally makruh to become permissible due to the 'ilat' behind it.

The complete negation of misogynistic hadiths towards women is still not possible due to a textual and non-comprehensive understanding of the hadiths. This article aims to address this issue by presenting an analysis of Quraish Shihab's interpretation of the hadith regarding the creation of Eve from Adam's curved rib bone and differentiating his view from several other commentators. Using a literature review approach, this study shows that the term "curved rib bone" is not intended to disrespect women but merely as an illustration. Philosophically, the curved rib symbolizes women's inherent nature, which, when hardened, makes it difficult for men to straighten it out. This depiction aims to make men aware of and understand women's nature and to develop a wise attitude towards them. Quraish Shihab's ideas can be a recommendation for understanding hadiths with misogynistic nuances so that biases in understanding and actions towards women can be minimized effectively.

This study aims to discuss black magic (sihir) from the perspective of Tafsir scholars. The method used in this article is literature review with a hermeneutic approach, also known as tafsir maudhu'i. With this method, the author conducts various steps, including collecting literature and verses with the theme of magic in the Quran, collecting hadiths with the theme of magic, and also using dictionaries as tools to find the etymological use for black magic. The results of this study show that the tafsir scholars have agreed on the sinful practice of black magic, so they suggest staying away from themselves, their families, and loved ones rather than this great slander and harm that has swallowed up many people. Even if we are rich and happy because of black magic, it really is not comparable to the poverty and suffering that will be accepted in the hereafter.

Hadith is the second source of Islamic law after the Quran. Hadith was sourced from an interpretation of the practices of the deeds, words, and actions of Rasulullah SAW, as well as the application of Islamic teachings that are carried out in a factual and ideal manner. Muslims are expected to follow, apply, and practice it in their daily lives. Life needs humour; even humour and laughter are human nature that God has destined for humans. Humour is permissible in Islam; many texts of the Qur'an and Hadith allow it, and even the Prophet himself often joked and laughed with his companions. There are several reasons that the Messenger of Allah allowed reasonable humour, among them: being within limits and natural, not having lies, not insulting or slighting fellow Muslims, being far from fear and threats, knowing and being fit for the situation and conditions, and being within acceptable limits of common sense.

Radicalism exists in every religion, including Islam. There are various motives of the perpetrators to carry out radical actions, one of which is literal religious knowledge, such knowing the hadith. Radicals subscribe to an essentialist or primordialist worldview when it comes to comprehending religious teaching in the context of societal violence. They view religious conflict as a natural part of religion. This essay aims to investigate the radical potential of the jihad hadiths. The author also examines how radical organizations figuratively construct this potential to support their violent actions. This study finds that literal interpretation of jihadist hadiths frequently serves as a catalyst for religious violence. It does this by applying qualitative approaches to hadith literature. Jihad is only understood as battle in this context (qitaal). The humanist interpretation of the hadith of jihad, which can imply a commitment to maintain truth and justice, is negated by this literal interpretation.

Social Care Character is a character that teaches every human being to love, care, and help each other. This character is very important to be instilled from an early age, especially to students, namely every human being who tries to develop their potential through the learning process in the education sector, both formal and non-formal education. This social caring character is also included in the eighteen characters according to the Ministry of Education and Culture that must be grown or instilled in students throughout Indonesia. This social caring character is also recommended in Islam, where it is contained in a hadith which states that every human being has not been said to be perfect in faith if he is selfish, apathetic and tends to think about himself, Islam encourages every human being to love and love others as he loves and loves himself. The objectives of this study are: 1) to know the concept of social care character for students in the perspective of Islamic education, 2) to know the concept of social care character contained in Hadith Riwayat Bukhari No. 13, 3) to know the implementation of the concept of social care character according to Hadith Riwayat Bukhari No. 13 in the present. This research is a qualitative research with library research method. For data collection, the author uses documentary studies (documentation), online data searches, and literature studies to collect existing data. As for the analysis, the author uses deductive, inductive and data reduction analysis techniques. The results of this research on fostering the character of social care for students in the perspective of Islamic education show about 1) The importance of caring for others, 2) The character of social care in Islamic education is in accordance with Hadith Riwayat Bukhori No. 13, 3) Implementation in fostering the character of social care. [ABSTRACT FROM AUTHOR]

Wudhu is a purification activity that is often carried out by Muslims every day, especially every time they want to pray. The Qur'an and hadith emphasize this command to perform ablution. Muslims majority view ablution as only a ritual obligation without understanding the benefits of ablution and its effects on mental health. This article aims to describe the urgency and benefits according to the Qur'an and hadith. Also, to explain the application of wudhu therapy for schizophrenic patients at the Jalma Sehat Kudus Rehabilitation Center. Schizophrenia is a severe mental disorder that affects the thoughts, feelings, and behavior of individuals. Schizophrenia is part of a psychotic disorder characterized by a loss of understanding of reality and self-awareness. This study is based on qualitative research with data collection methods using documentation, interviews, and observation techniques. The collected data is then analyzed by the inductive method. The results showed that wudhu therapy at the Jalma Sehat Rehabilitation Center was beneficial in stimulating the brain from the flow of water that flows from each ablution wash. Patients feel relaxed mind, heart, and soul supported by spiritual and medical treatment.

Lecturers/educators in learning have a vital role, especially in building the integration-interconnection paradigm in students. Lecturers/educators must be able to bridge students by combining religious knowledge and general science. This paper aims to determine how the implementation of integration-interconnection in Ulumul Hadith learning at the Sociology Study Program of UIN Sunan Kalijaga Yogyakarta. The research method in writing this article uses a qualitative research type. This study collects data from the field by producing descriptive data in words or verbal (narrative). Data were collected through active participation observation and documentation methods. The approach used is phenomenological. The collected data will be analyzed using the Miles and Huberman analysis model, namely data reduction, display, and conclusion. This study found that integration-interconnection in Ulumul Hadith learning has been formulated by lecturers/educators in RPS. As for its application in integration-interconnection learning is implemented in five levels, namely the philosophical level, the level of research methods and approaches, the material level, the strategy level, and the evaluation level. In general, integration and interconnection in Ulumul Hadith learning in the Sociology Study Program has been implemented.

This research aimed to analyze the hadīths and comments of 'ulamā' regarding the prohibition and permissibility of grave visitation by women. In the time of the Prophet Muhammad, the practice of visiting graves was strictly prohibited but later the prohibition was abolished. However, after the Prophet's death, the pros and cons surrounding the law on grave pilgrimage resulted in hostility, as the performers were accused of grave worship and convicted of heresy. Subsequently, the data were analyzed using the library research method with a comparative-compromising approach. The results showed that hadīths on the law of pilgrimage for women were not singular and had birthed several other laws. The admonishment of grave visitation by hadīths editors did not apply to all women because many supported pilgrimages, which made such curses nasākh. It denoted that hadīths prohibiting women from visiting graves were no longer valid, except for the 'illāt, which fulfilled the curse of women. Since different editorials will give rise to varying opinions regarding the grave pilgrimage for women, a compromise between hadīths is necessary to produce an accurate and accommodating legal formulation

Hadith of the Prophet in the Politics of Power: Study of the Meaning of the Prophet's Hadith from the Perspective of Power This article describes the distortion of the Prophet's traditions by Muslim rulers to achieve their political goals. Politicians find that they can use sensitive issues by distorting the Prophet's traditions through political meaning. The goal is clear, namely to legitimize the political truth and policies of its rulers, not the truth that Islam brings. Although politicizing the Prophet's hadiths is a spiritual crime, the ruling religious experts believe that this instrument is the most effective mechanism of exercising social control to gain or maintain power. The method used is descriptive-analytic. This method describes the results of data analysis (political traditions) that have been identified. This method is also supported by theories and concepts related to the theme under study. This technique is used to create a replicative narrative based on valid data, but still pay attention to the context. After conducting studies and analysis, this study finds that the phenomenon of piracy of hadith in politics is not something new. Since the rule of the Umayyads and throughout Arab-Islamic history, religious and ideological theorizations have been described in the form of practical relations between humans, religion, and power. Political fatwas need a prophetic text frame to convince the people. The most effective way to create the principle of loyalty to power is the automation of loyalty to God. On the other hand, disobeying power means disobeying Allah (ka>fir), zindiq, apostates, and even atheists

Acculturation of Hadith with the Marriage Tradition of the Angkola Batak Society:Study in South Tapanuli Regency, North Sumatera This article aims to analyze the hadith of the Prophet Muhammad. which was constructed through the practice of the marriage tradition of the Angkola Batak community in South Tapanuli, North Sumatra. Methodologically, this research was conducted using an ethnomethodological method with an anthropological approach and the science of hadith related to the search matan hadith, the research style was qualitative in the form of field research. This study found that traditional inheritance in the marriage tradition of the Angkola Batak community provides a strengthening space for the implementation of hadith values that arise in the practice of leaving fortune tellers to determine the auspicious day of marriage, abandoning the prohibition of marrying a clan, not carrying out the recommendation to marry the daughter of a mother's brother, carrying out deliberations (markobar) customs, wages and advise the bride and groom. The implementation of the Angkola Batak wedding tradition includes five parts. First;: mangaririt boru, asking the bride and groom who will be betel nut, Second: manyapai boru, which is asking a girl who previously did not know if she is willing to live together. Third; manulak sere sahatan, which is delivering the dowry. Fourth; Martahi, namely deliberation for the submission of work (horja). Fifth; mangalehen manganese pamunan means a farewell meal for a daughter because she will be sent to her husband's house. Lastly; mangolat is interpreted with permission. The elements constructed in the Angkola Batak tradition are found in the customary values and behavioural systems of the marriage tradition, which are believed to be the path to a sakinah, mawaddah, wa al-rahmah family life.

Copyright of Journal Edunity is the property of Publikasiku and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines one of the social problems in society which is currently a global issue, namely body shaming behavior. Body shaming behavior is an act of commenting, criticizing or bullying someone's physical (body condition) with the aim of humiliating, because the physical condition of the individual is considered not in accordance with the applicable body image standards and deserves to be commented on. This study examines the behavior of body shaming from the perspective of the hadith. This study seeks to find a correlation between body shaming behavior described in the hadith and explores the preventive actions offered from Islamic perspective. The method used is qualitative-descriptive through library research. The results of this study are 1). Hadith narrated by Tirmidhi: 2502 in general explains how the prophet's view of body shaming behavior is. 2). The meaning of the hadith content in it is an invitation to stay away from body shaming behavior. 3). Impact on victims of body shaming behavior in a psychological perspective. 4). Preventive actions offered to prevent body shaming behavior.

This article discusses Ali Mustafa Ya'qub's criticism of the popular hadiths in society and their contribution to the development of hadith studies in Indonesia. Ali Mustafa Ya'qub tested the authenticity of these problematic hadiths by combining sanad and matan criticism. The results of this study comprehend Ali Mustafa Ya'qub's method of understanding a hadith by referring to the hadith Takhrij, namely by referring to the work of Mahmud Thahhan. In addition, he also often performs ijtihad independently in determining the quality of hadith, namely by looking at the opinions of mutaqaddimin, mutaakhkhirin and contemporary scholars. Ali Mustafa Ya'qub's contribution to the study of hadith in Indonesia can be seen based on his critical attitude when he studied and criticized the work of orientalists, namely Ignaz Goldziher, Juynboll, Joseph Schact and David Samuel Margolioth as well as scholars who went against the flow. He also verified the hadith and also founded the Darussunnah Islamic Boarding School in the hope that it would produce muhaddiths and become an asset in understanding hadith.

Many figures in the field of Hadith science, including contemporary hadith figures, who tries to do an in-depth study. One who is considered as a prominent hadith figure in this modern age is al-Albani. In several of his books, al-Albani applies several methods that are considered by some to be new methods. One of Al-Albani's phenomenal books, Irwā al-Galīl fī Manār al-Sabīl, has become a reference for scholars who studies him. This study focuses on Al-Albani's method in determining status of rawi in the book Irwā al-Galīl fī Manār al-Sabīl. Using the qualitative method, within the framework of the design of the critique of Al-Albani's work. This study examines 2,707 hadiths contained in the book. This study finds that Al-Albani in the book often shows an inconsistent attitude in determining the status of a hadith rawi. The form of this inconsistency is found in the changing attitudes of Al-Albani in determining the status of several narrators, including Al-Sa'q bin Hazn, 'Aqil bin Mudrik, Mujja'ah bin Al-Zubair, Harun bin Antarah, 'Amr bin Malik, and 'Amr bin Abd Al-Rahman. From the results of the research found, a general conclusion can be drawn, that Al-Albani at Irwā al-Galīl fī Manār al-Sabīl still shows an inconsistent attitude, especially in determining the status of a narrator.

Renewal of Islamic Thought: A Construction of Qur'an-Hadith scholarly intellectualism This research is a construction of Islamic thought reform in the case of the Qur’anic and Hadith studies. It aims at mapping the construction of intellectualism in the Qur’an and Hadith scholarship. Descriptive-analytic method is used in this study, tracing the renewal of Islamic thought in history. This study finds that rhetorical Islamic scholarship dominated the discourse and practice of Islamic teachings and scholarship. In other words, with the addition of Salafi Islamic langue structure, the task of renewing Islamic thought confronts the hermeneutics of Islamic orthodoxy along with the institutions and agencies that support it. This results in the task of renewing Islamic thought not easily. Various attempts have been made and are being pursued by Islamic renewal thinkers with three variations of expressions and proposals for renewal. First, thinkers who approach the study of Islamic thought from a perspective outside of religious sources (the Qur'an and Hadith), the second group of Muslim thinkers who approach the study of Islamic thought from the perspective of internal sources of religion, and the third group of them who study it by combining various thought traditions

Dissecting Hermeneutics from the Perspective of Modern Muslim Scientists: Its Correlation in the Study of Hadith Sciences The development of Islamic studies in modern times affects information technology and the science of hadith is growing so rapidly. One of them is evidenced by the research base in 2021-2022 in Google Scholar, Science Direct, many academics have responded. The purpose of this study is to analyze the hermeneutical method of hadith from the point of view of modern Muslim scientists. This study uses the Research Library method. The data was obtained by capturing relevant journal articles through Google Scholar and Scientific Direct. Data analysts follow Miles and Huberman with the knife of theoretical triangulation analysis and documentation grids. The results of this study interpret those hermeneutics in the study of hadith as very broad and very dense in scope. Not only in the scope of the Qur'an, but also the hadith, it is also very religious, even the principles in hadith hermeneutics also exist. Muslim scientists who specialize in hermeneutics in the study of hadith include Fazlur Rahman with his Double Movement theory, Nasr Abu Hamid Zaid with his semantic hermeneutics in the study of jihad hadith, Muhammad Musthofa A'Zani with his criticism of the authenticity of his hadith, Hans Georg Gadamer with his philosophical hermeneutics, and Paul Ricoeur with his text Hermeneutics on the scope of hadith about mahram. Thus, the contribution or implications of this research focus on analyzing the hermeneutics developed by modern Muslim scientists. Hermeneutics is closely correlated with the study of hadith science today

Shahifah Madinah: A State System According to the Prophet Muhammad SAW Shahifat al-Madinah as a reference for the model of state life at the time of the Prophet Muhammad can be found in two books, namely: the book of Al-Amwal and in the book of sirah nabawiyah ibn Hisham. In previous research, it is stated that in the book of Al-Amwal, although the hadith has a sanad, there are two narrators who are considered weak (mursal), while in the book of Ibn Hisham, there is no sanad. To find out the existence of the contents of the shahifah in the hadith so that it can be used as a guide, it is necessary to study it from the perspective of the hadith. The purpose of this study is to find out the state system in Shahifat al-Madinah and to find out the hadiths containing the texts/manuscripts of Shahifat al-Madinah. This research used a library approach with the method of content analysis (content analysis) on the Shahifat al-Madinah. The results show that the main book 9 encyclopedia can be found in the book Sahih al-Bukhari no. 6756, Sunan Abu Daud no. 2606, Musnad Ahmad Ibn Hambal No. 913, 1231 and 1330, 8808, 9432. However, there are related hadiths in it as follows: Sahih al-Bukhari no. 1737, 1740, 2936, 2943,6258, Sahih Muslim no. 2429, 2433, 2434,2435, 2774, Sunan Tirmidzi no. 2053, Sunan Abu Daud no. 1739, Musnad Imam Ahmad Bin Hanbal no. 581, 986, 6920, 8808, 10384, 13012, 16112

Monitoring the process or ar-riqobah in every form of leadership is something that must exist and must be implemented. The accentuation of this activity is to research and check whether the implementation of planning tasks is really being carried out or not. This is also to find out whether there are deviations, abuses, and deficiencies in its implementation. If there is, then it needs to be revised. The function of supervision or control is one of the activities to make improvements, not activities to find faults. To be able to carry out supervision properly, the planning concept must exist and be clear. Without planning it is difficult to detect deviations and without knowledge of deviations, the control function will be very blurry. This paper aims to examine the concept of control, the term Controlling in the Qur'an and hadith, the function and purpose of Controlling, controlling requirements, steps in the process of supervision, implementation of controlling in Islamic educational institutions.

Copyright of Journal of Social & Technology / Jurnal Sosial dan Teknologi (SOSTECH) is the property of Green Publisher and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

PKH is a pesantren which is famous for digitizing hadith, which has unique characteristics and designs that make it different from other pesantren. By using interpretative approach, this study showed that through variety of hadith, creativity can be enjoyed by the wider community. At least through the PKH’s url that not only gives the hadith emphasis but also general science, digital products that can be enjoyed as well as highly enlightening videos from various religious teachers who are highly trusted both from within and outside the country. Students who conduct training at PKH are also able to make applications through Android, namely thematic design and others such as pdf books which can be enjoyed in general. This phenomenon is a natural phenomenon in the technological era and they are hadith experts capable of displaying traditions to be readable in society at large. Student works can be blessed at the playstore on the cellphone with the PKH keyword or Hadith Study Center.

The exoteric dimension is a systematic basis in looking for surface meaning of hadith. Whereas the esoteric dimension used to look for the unspeakable, the essential and the signal meaning. Understanding hadith meaning with both dimensions will explain the surface and deep meaning of hadith. By using qualitative approach, literary research and content analysis, this paper will discuss how the development of exoteric and esoteric dimensions in understanding hadith and both relationship. Each Islamic scholars has his own method when looking for the esoteric dimension in understanding hadith. Al-Ḥakīm al-Tirmiżī used proverbs (amṡāl), al-Ghazālī used consideration (i‘tibār), and Ibn al-'Arab Ibn al-‘Arabī used trainings (riyāḍāt) and struggles (mujāhadāt). Although using different terms, they agreed that the esoteric dimension must be based on the exoteric dimension. The detachment of the esoteric dimension from the exoteric dimension will cause the loss of the meaning foundation and will fall into bāṭiniyyah method.

Sheikh Jamil Halim al-Husaini has contributed greatly to the study of hadith in the global era. His students are scattered in the word, including the archipelagi. However, Research on his character in the field of hadith has not been done. This Research will examine of Sheikh Jamil al-Husaini in the field of hadith by conducting a critical study of his work entitled al-Qamar al-Sa>ri> li I>d}ah} G{ari>b S{ah}i>h al-Bukha>ri. >This book will be studied critically to find out how Sheikh Jamil al-Husaini’s concept is in understanding the Gharib Hadiths. This research uses a qualitative method with a historically approach, this approach will describe comprehensively the intellectual journey and the background of the book in the field of hadith. This research can show that Sheikh Jamil al-Husaini uses the mujadalah method to explain the gharib hadiths in his book. He denied the understanding that was considered incorrect \\in understanding the Gharib words in the Hadith, especially understanding that is contrary to sunni understanding. Conceptually, Sheikh Jamil al-Husaini understands Gharib hadith based on three concepts, namely, 1) interpreting the argument of the Koran and Hadiths that are relevant to the word gharib. 2) conducting linguistic analysis 3) expressing the opinion of the salaf scholars from sunni and refuting arguments that contradict the meaning of hadith. Sheikh Jamil al-Husaini also gave his personal arguments in every explanation in his book. This book shows that Sheikh Jamil al-Husaini had expertise in the field of hadith. His Contribution to the study of Hadith has also reached the archipelago. Sheikh Jamil al-Husaini also transmitted hadith with his complete sanad to his students in the archipelago, either via virtual or in person.

This article focuses on studying the existence of Allah in the hadith. In this study hadith is used as the subject; of course, hadith is the main text used as the basis for the study. An interesting problem in this study is that the authority of hadith as legality to explain the existence of Allah is rarely disclosed in a separate study. The reviewers and observers of theological studies generally depart from the the Qur’an, even if there is the use of hadith only to complement the study of the the Qur’an. Even though the authority of hadith (shahīh) as a second source after the Qur'an cannot be doubted anymore, moreover, for legality in theological issues that continue to develop among Muslims and non-Muslims, making hadith as a second source must be utilized. Therefore, this article is interesting because it examines the existence of Allah through the study of hadith. The goal is that ideas about theology, especially those related to the existence of Allah, can be read through hadith as a basis for rational thinking. This study analyzes hadith texts related to the theme. Because discussing hadith is closely related to issues of validity (shahihan) and understanding, this study uses the jarh wa al-ta'dil and fiqh al-hadīs approaches. jarh wa al-ta'dil is a method to measure the validity of hadith, while fiqh al-Hadis to find meanings about the existence of Allah. From the study conducted, it can be concluded that the Messenger of Allah said that Allah alone (monotheism) is not plural and existed before something that had no beginning and no end. There is not a single creature that preceded him, and Allah is eternal forever and ever. This idea is agreed upon by all scholars regarding the oneness and eternity of Allah.

Revealing the Prophetic Maqasid in the Hadith About Relationships between Men and Women The textual reading of the Prophet's hadith about the relationship between men and women often results in discriminatory and subordinating attitudes towards certain genders. This article aims to reread the hadith about the relationship between men and women. It emphasizes the disclosure of prophetic Maqasid or the orientation and purpose of prophethood in the hadith. This study uses a descriptive-analytical method by criticizing the traditions about the relationship between men and women contained in the books of Sunan Abi Dawud, al-Tirmidzi, and al-Darimi. The result shows that revealing the prophetic Maqasid in these traditions is urgent considering that the purpose of Muhammad's sending was to spread love to the universe based on monotheism (Tawhid). Tawhid is not only a verbal statement. It becomes the main foundation in building a socio-political-cultural order that promotes equality and balance between men and women. A balanced and harmonious relationship between the two becomes the Maqasid of the Prophet in every utterance and policy he established. The balance of relations between men and women by relying on a correct and comprehensive understanding of the hadith of the Prophet opens opportunities for women to perform and play the roles that need them for the good of humanity universally