Islam telah menggariskan dasar-dasar politik melalui hadith-hadith yang berkaitan al-Qudrah (kemampuan) untuk mencegah kemungkaran yang berlaku. Ibnu Khaldun berpendapat maksud al-Qudrah terutama jika kemungkaran dilakukan oleh pemerintah atau kerajaan; ialah memiliki sifat al-Asabiyyah al-Ghalibah (bangsa berpengaruh). Terutamanya jika sesebuah negara terdiri daripada rakyat berbilang kaum. Kajian ini akan melihat kepentingan bangsa Melayu dari perspektif hadith dalam reformasi politik yang merupakan suatu bentuk pencegahan mungkar. Orang Melayu mewakili 90% jumlah penduduk Islam di Malaysia yang mempunyai masyarakat majmuk. Penelitian akan dibuat terhadap hadith-hadith yang menjadi paksi kepada syarat al-Qudrah, merumuskan pendapat Ibn Khaldun terhadap maksudnya dan merujuk tulisan kontemporari tentang metod berinteraksi dengan hadith dari perspektif tokoh ini bagi mendapatkan gambaran tepat mengenai pendalilan yang diguna pakai. Kajian mendapati hadith yang dijadikan sebagai dalil mengenai Al-Qudrah dalam mencegah kemungkaran adalah jelas. Manakala tafsiran Ibnu Khaldun mengenai al-Qudrah berdasarkan kepada hadith dan konsep Sunnatullah. Orang Melayu memiliki kedua-dua ciri al-Asobiyyah al-Ghalibah iaitu pengiktirafan etnik lain dan keupayaan mengekalkan kestabilan. Kekuatan mereka pula secara semulajadi akan menguatkan kedudukan Islam dan begitulah sebaliknya.

Perpecahan merupakan isu evergreen yang berkumandang di kalangan masyarakat Islam khususnya apabila berlaku peristiwa tertentu seperti Pilihanraya Umum (PRU) dan pertembungan Israel-Palestin. Perkara ini dapat dilihat dan dirasai di dalam media sosial dan perbualan orang ramai. Walaubagaimanapun, wujud kekaburan mengenai maksud sebenar perpecahan yang dilarang oleh agama. Sekiranya ada yang mendakwa orang itu memecah belahkan umat, dia akan menafikan perbuatannya dengan pelbagai alasan. Oleh sebab itu, kajian ini akan menganalisis perkara-perkara yang dikategorikan sebagai perpecahan menurut Hadis Nabawi. Metode yang digunakan adalah kaedah kualitatif dari jenis analisis kandungan. Hadis-hadis yang mengandungi perkataan perpecahan akan dianalisis berpandukan kitab syarah yang muktabar. Dapatan merumuskan empat perkara yang dianggap sebagai perbuatan memecahbelahkan masyarakat dan negara. Pertama: perbezaan di dalam akidah atau usul agama; kedua: tidak berpandukan kepada petunjuk dan dalil daripada al-Quran dan Hadis di dalam iktikad dan amalan; ketiga: perbezaan pandangan yang membawa kepada perbalahan dan permusuhan dan keempat: melawan pemerintah secara bersenjata atau memberontak atau dinamakan di dalam ilmu fekah sebagai khuruj.

This article discussed on the challenges faced by the deaf in studying Akidah. The methodology used in this study is a qualitative approach where the primary data is gathered through obsevation and interview of several Akidah specialists,special needs education teachers and parents with deaf children. This findings then supported with secondary data obtained from records from relevant institution and past literatures. The results showed that there are many challenges faced by Muslims’ deaf community in Malaysia particulary in learning and understanding knowledge related to Akidah. Several suggestions were also made and it is hopeful that this study will raise awareness of all parties, especially religious institutions, Ministry of Education (MOE), Social Welfare Department (JKM), special education teachers for Islamic education, BIM researchers in an effort to increase understanding and religious practices among the deaf in Malaysia.

Takhrīj hadith (retireieval of hadith) is being considered as a process of disclosing the position of hadith in its premier sources. In this era, this process has become among the matters that are highly demanded to be carried out by various parties to those who are quoting the hadith of the Prophet SAW in their writings. Among the objectives of it is to ease the reader to find the location of the hadith and its source that were quoted from and to preserve the hadith of the Prophet SAW from being manipulated. Meaning that, it can be an evidence to prove that the hadith is truly has its relation to the Prophet SAW and not an invention. Hence, Takhrīj hadith was stressed and became an important matter. Apart from these benefits, there are other benefits related to the Takhrīj that can be obtained in many aspects, especially pertaining with the matn and sanad. This article aims to analyse those benefits as well as describe its positiveness to the ummah dan to the hadith itself.

Mutakhir ini kes bunuh diri memperlihatkan peningkatan yang signifikan. Pakar-pakar dan pihak berkuasa menghubungkan fenomena ini dengan tekanan kewangan yang dialami oleh masyarakat. Keadaan berpunca daripada situasi ekonomi yang tidak memberangsangkan lantaran pandemik Covid19 yang menyerang hampir seluruh negara dunia. Islam melarang sebarang bentuk tindakan yang membawa kepada bunuh diri. Kajian lepas menjelaskan kepercayaan ini mencegah wujudnya kejadian bunuh diri secara meluas di kalangan orang Islam. Artikel akan menyorot pandangan sunnah dengan terperinci terhadap perbuatan bunuh diri. Perkara ini akan menguatkan pegangan sedia ada di kalangan individu muslim yang akan menghindarkannya daripada terjerumus ke dalam masalah tersebut. Kaedah yang digunakan adalah kualitatif jenis analisis kandungan. Hadis-hadis mengenai bunuh diri akan dihimpunkan dan dianalisa. Makna-makna yang ditunjukkan akan dikeluarkan dan disusun. Dapatan kajian memaparkan seperti yang berikut; 1. Membunuh diri merupakan dosa besar, 2. Membunuh diri termasuk dalam dosa membunuh manusia, 3. Pelaku akan diazab mengikut caranya membunuh diri, 4. Nabi SAW tidak solat ke atas jenazahnya tetapi menyuruh orang lain, 5. Membunuh diri tidak membawa kepada kufur dan 6. Islam melarang mengharapkan kematian.

The Book of Arba'un Hadithan fi Ishtina 'al-Ma'ruf Bayna al-Muslimin could be considered the first book of forty hadith that was written on the virtues of doing kindness to other people. It is one of the works of Imam al-Mundhiri (w 656 H) which means that it has been written around the seventh century. It is said that the book received good acceptance from the public at that time. The Moroccan Ministry of Waqf and Islamic Affairs at this time has republished the book in 1985 justifying the merit of the book. The book contains forty hadiths that have been selected by Imam al-Mundahiri from various hadith resources. The hadiths were about doing kindness dan helping others. However, the author did not mention the sources of the hadiths selected as well as any information about them. Imam Muhammad bin Ibrahim al-Sulami al-Munawi (w 803 H) then improved the book by giving information about the sources (takhrij) and brought similar hadiths to the selected hadiths to support them as well as adding some explanation to them. After him, Muhammad bin Makhluf al-Tha'alabi (w 875 H) summarized the book. However, although Imam al-Mundhiri was a scholar of the hadith as well as Imam al-Sulami and al-Tha'alabi, many statuses of the selected hadiths were found not authentic. Nevertheless, some of it was considered fabricated. Likely, Imam al-Sulami and al-Tha'alabi who were commenting on the book did not comment anything about the status. Thus, this paper tries to do takhrij to the hadiths of the book. It will discuss their authenticity as well as highlight the significance of the book in encouraging the activity of doing kindness to people.

Tujuan artikel ialah mengenal pasti metode interaksi hadis Tuan Guru Haji Abdul Hadi bin Haji Awang (TGHH) di dalam bukunya Taktik Dan Strategi Berpolitik Gaya Khulafa Ar-Rasyidin. Beliau merupakan ilmuan agama yang berkecimpung di dalam politik. Kajian menggunakan kaedah kualitatif dari jenis analisis kandungan. Dapatan menunjukkan ia mengandungi dua puluh lima (25) buah hadis. Daripada jumlah tersebut, enam belas (16) diriwayatkan oleh salah satu atau lebih kitab-kitab yang dikategorikan sebagai Kutub al-Sittah. Manakala lapan (8) hadis diriwayatkan di dalam kitab Musnad Ahmad. Satu (1) hadis pula tidak dapat ditemui oleh pengkaji. Pecahan status hadis adalah: tiga belas (13) hadis adalah sahih kerana ia diriwayatkan di dalam Sahih Bukhari atau Sahih Muslim, empat (4) hadis dinyatakan oleh pentahkik sebagai sahih, dua (2) hadis dinyatakan oleh pentahkik sebagai Sahih Lighairihi, dua (2) hadis dinyatakan oleh pentahkik sebagai Hasan Lighairihi, dua (2) hadis dinyatakan oleh pentahkik sebagai Sanadnya Hasan, satu (1) hadis dinyatakan oleh pentahkik sebagai Sebahagiannya Sahih dan satu (1) tidak dapat dipastikan kerana matan asal tidak ditemui oleh pengkaji. Metode interaksi hadis yang dikenal pasti ialah Membawa Terjemahan, Mafhum Atau Sebahagian Hadis, Mengeluarkan Pengajaran Hadis Dari Sudut Politik, Menjelaskan Salah Faham Masyarakat Di Dalam Huraian Hadis dan Menggunakan Sumber Muktabar Dan Hadis Sahih.

Syarah book or commentaries was embraced not only in the exposition of individual hadith of the Prophets SAW and hadith collections, but also in other sub disciplines such as the science of hadith transmission. The debate is so subtle and deep that it covers various types of knowledge. Therefore, there are difficulties in reviewing and filtering opinions on the meaning of hadith based on evidence (dalil). This article aims to identify and highlight the methods used by these books in establishing a meaning or description that coincides with the correct evidence and argumentations (pendalilan) or vice versa. The methodology used is the Library Method where relevant documents are collected and their contents are analyzed. A review of the practice of syarah books was conducted on selected sections of the following books; Fatḥ al-Bārī Šarḥ Ṣaḥīḥ al-Buḫārī, Iršād al-Sārī Šarḥ Ṣaḥīḥ al-Buḫārī, al-Mufhim Limā Uškila Min Talḫīs Saḥīḥ Muslim son of al-Tauḍīḥ Lišarḥ al-Jāmi ’al-Saḥīḥ. At least five (5) methods have been identified. First: List the Opinions and its Evidence (dalil), second: Discuss the Argumentations Used, third: State a View as Accurate (Rājiḥ), fourth: State the View is Not Based on Evidence or Argumentations That Are Not Strong and fifth: Indicate the Existence of Objection to a View. The findings of this study will ease the extraction of the meaning of the hadith that are aligned with the evidence of the syara’ (Islamic law).

The interpretation of religious texts has been a subject of enduring debate and discussion, characterized by a multitude of perspectives and approaches. Dr. Farouk Musa, a prominent figure in the field of religious studies, has offered valuable insights into the challenges inherent in interpreting religious writings. This paper provides a comprehensive analysis of Dr. Farouk Musa's views, which shed light on the Dr. Musa's intellectual thought brought by him in the Islam perspective and identify the mistakes in the interpretation and understanding of Hadith. The data analysis method used in this study is thematic analysis. Begin by immersing yourself in the collected data, which may include Hadith texts, scholarly opinions, interviews, surveys, case studies, and other relevant sources. Read and reread the data to gain a comprehensive understanding of the content. The results of the study show that Dr. Musa has misinterpreted the hadith based on his contradictory thoughts in Islam according to the Quran and Sunnah. In conclusion, the analysis of Dr. Farouk Musa's views on interpreting religious texts, especially Hadith reveals perceived mistakes and contradictions. Acknowledging these variations is vital for a nuanced understanding of religious texts in today's context.

Perkembangan teknologi maklumat menjadikan ramai orang yang memilih untuk mencari atau berkongsi maklumat tentang pelbagai perkara di platform digital. Hadis Nabi SAW, sepertimana maklumat lain, turut menjadi item perkongsian dan carian yang banyak dilakukan di platform tersebut. Ianya dilakukan sama ada untuk diketahui atau diamalkan. Di zaman ini juga, ramai yang mulai sedar tentang kepentingan beramal dengan hadis sahih dan keperluan menolak hadis palsu dan hadis dhaif jenis berat lantaran banyak kempen kesedaran yang dilakukan oleh pelbagai pihak. Disebabkan perkembangan tersebut, banyak pihak, terutamanya pengelola laman sesawang atau pembina aplikasi telefon mudah alih cuba memudahkan pengguna untuk mendapatkan status hadis dengan memaparkannya di platform mereka. Pemaparan aplikasi-aplikasi tersebut dilihat mempunyai kepelbagaian dalam gaya dan pendekatan. Meskipun status hadis adalah salah satu komponen kecil dalam maklumat hadis yang mereka sajikan, namun jika diteliti, terdapat pelbagai isu dan masalah di sebalik penyediaannya yang memerlukan kepada perancangan yang sistematik sebelum ianya dapat dipaparkan dengan tepat dan sesuai. Kertas kerja ini mengkaji isu dan masalah yang berkaitan pemaparan status hadis di aplikasi digital hadis. Ia membincangan aspek perancangan serta pendekatan yang bersesuaian untuk digunakan bagi pemaparan status hadis di aplikasi digital hadis. Hal ini agar pemaparan tersebut dapat dimanfaatkan oleh pengguna dan tidak menyebabkan disiplin ilmu hadis disalah tanggap.

The Tabi‘in has its own position in Islam. This is based on repeated acknowledgments either in the Quran or in the hadith. These credits gives them certain merit. As a result of that, there is a discussion about the authority of Tabi‘in's opinion. In general, it becomes an important reinforcement in determining the understanding of arguments (dalil) and the construction of law. In the science of Syarh Hadith, researchers have categorized Tabi‘in's words and actions asone of the methods of explaining hadith. Thus, there is a need to identify who is meant by Tabi‘in, the level of their opinions’ argumentation and the method used in the description of hadith. The appropriate research method for this study is content analysis. The findings are as follows: (1) Tabi‘in are people who see and meet the prophet’s companions and die in Islam. (2) An agreed upon opinion by the Tabi‘in can be a strong argument while a disputed opinion is not a binding argument. (3) The method in explaining the hadith is as follows: (a) Complying with the meaning of Ẓāhir, (b) Defining the commandment as recommended (Sunnah) and the prohibition as disliked (Makruh), (c) Excluding the meaning of the hadith for certain circumstances, (d) Taking a moreaccurate opinion (Rajih) according to their Ijtihad and (e) Taking different opinions from the hadith without stating other proofs (Dalil)

Tidak dinafikan, terdapat banyak kajian yang telah dilakukan terhadap ḥadīth-ḥadīth yang saling bercanggah. Pun begitu, tinjauan terhadap kitab-kitab syarah menemukan bahawa pendekatan-pendekatan tertentu yang lebih terperinci yang belum pernah disebutkan sebelum ini. Kajian ini bertujuan mengenal pasti pendekatan-pendekatan Ibn Ḥajar al-ʿAsqalānī dalam kitab Fatḥ al-Bārī bi Sharḥ Ṣaḥīḥ al-Bukhārī dalam usaha beliau menyantuni ḥadīth-ḥadīth yang maknanya kelihatan bercanggah dengan ḥadīth-ḥadīth al-Bukhārī. Kajian ini memanfaatkan kaedah analisis kandungan terhadap bab pertama, Badʾ al-Waḥy, yang memuatkan huraian bagi lapan buah ḥadīth. Dapatan kajian mendapati bahawa terdapat empat pendekatan oleh Ibn Ḥajar al-ʿAsqalānī, iaitu: menolak ḥadīth-ḥadīth yang bercanggah tersebut jika berstatus ḍaʿīf; merumuskan bahawa setiap ḥadīth tersebut diungkapkan dalam situasi-situasi yang berlainan; mengangkat makna ḥadīth-ḥadīthyang terkandung dalam Ṣaḥīḥ al-Bukhārī sebagai Pendekatan Ibn Ḥajar al-ʿAsqalānī dalam Menyantuni Ḥadīth-Ḥadīthkebiasaan; dan merumuskan bahawa asal teks matnmerupakan keterangan daripada perawi sendiri.

Ilmu periwayatan hadis nabawi adalah salah satu elemen utama yang menjadi platform tempat berdirinya agama Islam dengan kukuh. Di dalam displin ilmu ini, aspek periwayatan sangat diberi penekanan bagi menjamin kelestarian bahan-bahan yang diriwayat. Kecacatan yang terdapat pada seseorang perawi akan menjadi elemen yang mempengaruhi keabsahan sesebuah periwayatan. Namun kecacatan yang dimaksudkan di sini bukanlah kecacatan fizikal bahkan ia adalah kecacatan dari sudut ‘adalahdan dhabtperawi yang menjadi ukuran bagi penerimaan sesebuah riwayat. Hakikatnya kecacatan fizikal tidak menghalang penerimaan sesebuah periwayatan. Telah tercatat bahawa terdapat barisan para periwayat hadis dalam kalangan OKU. Antaranya adalah para perawi yang mempunyai kecacatan penglihatan. Tujuan kajian ini adalah untuk meneroka perspektif periwayatan OKU Penglihatan dari kacamata displin ilmu al-Tahammul dan al-Ada’. Di samping itu kajian turut menyentuh beberapa dimensi berkaitan OKU Penglihatan yang berkaitdengan periwayatan hadis nabawi. Kajian ini menggunakan pendekatan kualitatif dengan menggunakan kaedah penganalisaan teks bagi proses pengumpulan data.Dapatan kajian membuktikan bahawa golongan yang dianggap kurang upaya ini sebenarnya mempunyai potensiuntuk memberi sumbangan besar kepada umah apabila diberikan ruang dan peluang yang sesuai dengan mereka

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.

Kitab syarah dikenali sebagai karya khusus dalam menghuraikan matan sesuatu hadis.Kegiatan penulisannya mula bersemarak pada kurun keempat hijrah. Berdasarkan kepada amalan para sarjana di dalam kajian dan penyelidikan, petikan dan keterangan kitab-kitab ini telah dijadikan sebagai rujukan utama yang berautoriti untuk menjelaskan maksud sebenar setiap perkara yang disandarkan kepada Nabi SAW. Artikel ini akan melihat peranan dan kedudukan khazanah ilmiah yang sangat berharga ini dalam penghasilan terjemahan hadis kepada bahasa Melayu. Metodologi yang digunakan adalah kaedah kualitatif dengan pendekatan analisis kandungan. Ia mengambil kitab-kitab syarah yang dikategorikan sebagai sumber yang berautoriti. Seterusnya, teks tertentu yang difikirkan relevan akan diambil untuk dianalisis. Dapatan merumuskan kitab syarah berperanan dalam lima (5) aspek yang membantu penterjemahan yang tepat iaitu: 1. Membawa Riwayat Berbeza Bagi Hadis Yang Sama Untuk Menjelaskan Latar Belakang Peristiwa; 2. Menerangkan Tempat Kembali (Marja’) Kata Ganti Nama Ketiga (Ḏamīr al-Ghāib); 3. Menjelaskan Andaian Ayat (Taqdīr al-Jumlah) Yang Mempunyai Elipsis (al- Ḥaḏf); 4. Menjelaskan Maksud Kiasan; 5. Menghuraikan Perkataan Gharib Dari Sudut Bahasa Dan Meletakkannya Di dalam Konteks Ayat.

Rasulullah SAW is a muʿallim which means an educator in all situation. He is not just a messenger but also a governor and political leader. Primary sources of sīrah such as al-Sīrah al-Nabawiyyah written by ʿAbd Malik b. Hishām recorded two phases of preaching which are marhalah Madaniyyah and marhalah Makkiyah. The second phase includes the approaches to his governance and administration. This aligns with the city of Madinah that fulfills the general requirement of a country which is the citizen, districts, government, and sovereignty. As a leader of a country, Rasulullah SAW develops strategies to stabilize the newly built country. A stable and harmony country is one of the biggest blessing given by Allah SWT to His believers as stated in many ṣaḥīḥ hadith. Strategy established by Rasulullah SAW can be categorized as an internal and external strategy. The internal strategy can be seen when Rasulullah SAW accomplish a treaty with the non-muslim citizen of Madinah, ensure the supply of food is always available and administer strong economy sector to generate wealth. Whereas, the external strategy is by showed by the resilient of its army in order to alarm the enemy and established a peace treaty with neighboring tribes all around Madinah.

The difference of opinion between Islamic political party in Malaysia that has separated Muslims' votes in election in facing with the increasing non-Muslim’s parliamentary seats and their growing demands is one of the dispersions that are prohibited in Islam. Therefore, this article is aimed to produce methods of interaction in dealing with this phenomenon from Sunnah Nabawiyyah. The article collects and analyzes the data using a qualitative method. There are five methods of interaction identified; 1. It is demolishing the political hegemony using the hadith that requires justice and disallow oppression between the government and the civilian, 2. Prioritizing loyalty towards the religion rather than political party according to the hadith that stresses the loyalty to the Muslim, how to express loyalty to corrupted Muslim and none to non-Muslim, 3. Interaction with the Malay as a race that is lenient to Islam based on the hadith exhibit the difference of human behavior and how the prophet SAW react to a particular situation, 4. Did not structure a new political party since it will cause the dispersion according to the hadith that forbid the recitation of Al Quran if it causes fatal disagreement, 5. It is emphasizing on the role of neutral parties stemmed from the hadith that reconcile the relationship among humans, especially individuals that at variance for power.

Malay is the original inhabitant of Malaysia. They are the majority that holds the biggest influence of the country's governance. They submitted to Islam hundred years ago and they are very polite and peaceful which makes them connected to Islam. Even though some of the secularism values have influenced the Malay due to the colonization from the Western, this ideology is different to those that occur in Muslim in Turkey and Tunisia. Islam has a high priority in the country's legislation which state that Islam as the formal religion of the country but other religions can be freely and peacefully practice in any other part of the country. Realistically, as far as Malaysia governance is concern, there are several legitimate hadith that can be used as references. There are many hadith states that the descendant of the Quraysh is one of the terms for becoming a ruler. Ibn Khaldun elaborated this term with "Asobiyyah Ghalibah" which means the capability to gain loyalty from citizens with various ethnic and races to ensure stability which can only be achieved by the ruling of the Quraysh; the most strongest and respected tribe during that time. "Assobiyyah Ghalibah" is the reason for the term of Quraysh descendent which if the reason is no longer exist therefore it is not obligated to practice. Thus, in addition to the strong submission to Islam and their qualification to rule, two important concepts of "Assobiyyah Ghalibah" that owned by Malay is the recognition and the compliance from other ethnic that lives in the country and also the ability to create stability since they are the majority group and they hold greater influence in the administration power. 54.56% Malaysian population is Malay and they represent 90% of Muslim population in Malaysia. Therefore, the decision to prioritize Malay's Muslim to hold the political power will ensure the position of Islam and the Muslim's interest in the country.