Al-Munabbihāt is a renowned work attributed to Ibn Ḥajar al-‘Asqalānī. This study aims to analyze the credibility of attributing the book al-Munabbihāt to Ibn Ḥajar al-‘Asqalānī from the perspective of hadith writing methods. The research employs a qualitative library research method through content analysis design. The analysis specification is conducted by comparing the hadith writing methods of this book with the popular hadith book by Ibn Ḥajar al-‘Asqalānī titled Bulūgh al-Marām. The findings indicate various issues related to the hadith writing methods, such as not clarifying the highest narrator’s name, narrated with ṣīghah al-tamrīḍ, not stating the hadith sources, lacking commentary and explanation on the hadith status, and the hadith not being found in Bulūgh al-Marām despite being in the same genre. Additionally, the hadith presented are mixed with wise sayings (ḥukamā’). This clearly justifies questioning the authenticity of attributing this work to Ibn Ḥajar al-‘Asqalānī. Therefore, it is suggested that this work should no longer be attributed to him to preserve the sustainability of hadith literature, as this attribution does not reflect the esteemed reputation of Ibn Ḥajar al- ‘Asqalānī, who is revered as a great figure in the field of hadith and would undoubtedly tarnish his reputation as Amīr al-Mu’minīn fi al-Ḥadīth.

Ekoterapi sebagai pendekatan kesihatan semakin mendapat perhatian dalam bidang perubatan moden, terutama dalam mempromosikan kesejahteraan mental melalui hubungan dengan alam. Walaupun ekoterapi diiktiraf dalam amalan kesihatan kontemporari, kajian yang mengintegrasikan konsep ini dalam perspektif Islam masih terhad, khususnya melalui contoh amalan Nabi Muhammad SAW yang beruzlah di gua Hira. Amalan ini mencerminkan pencarian kedamaian dan ketenangan spiritual, yang juga merupakan prinsip penting dalam ekoterapi. Kajian ini bertujuan untuk mengisi jurang literatur dengan mengkaji pengasingan Nabi SAW di gua Hira sebagai model ekoterapi Islam yang boleh menyumbang kepada kesejahteraan mental dan spiritual. Menggunakan metodologi kualitatif, kajian ini melibatkan analisis teks daripada kitab-kitab hadith, sirah dan tafsir berkaitan amalan ‘uzlah Nabi SAW serta perbandingan dengan elemen ekoterapi barat. Analisis tematik digunakan untuk menilai unsur-unsur pengasingan, refleksi, dan interaksi dengan alam dalam amalan Nabi SAW, serta implikasinya kepada kesejahteraan psikologi dan rohani. Dapatan kajian menunjukkan bahawa amalan Nabi SAW ini memenuhi ciri-ciri ekoterapi, terutamanya dalam aspek pemulihan mental dan spiritual melalui ketenangan yang diperoleh daripada alam semula jadi. Implikasi kajian ini mencadangkan bahawa pendekatan ekoterapi berasaskan Islam dapat menawarkan alternatif yang relevan untuk masyarakat Muslim dalam merawat kesihatan mental secara holistik. Kajian lanjutan disarankan untuk meneroka peranan elemen terapi spesifik seperti terapi hijau dan air dalam konteks Ekoterapi Islam, bagi memperkukuh aplikasi terapi alam ini dalam masyarakat Muslim.

Penulisan karya ilmu mukhtalif al-ḥadīth merupakan faktor penting dalam merangka kefahaman hadith secara tepat dan menghilangkan kekeliruan terhadap hadith. Oleh yang demikian, para muḥaddithīn menulis pelbagai karya bagi menyusun disiplin ilmu ini secara sistematik dan berstruktur. Walaupun demikian, gaya penulisan karya tersebut berbeza-beza berdasarkan matlamat penulisan dan pengaruh semasa. Hal ini berterusan sehingga ke hari ini. Justeru, kajian ini dijalankan bagi mengkaji dan menganalisis gaya penulisan pengkaji hadith kontemporari terhadap ilmu mukhtalif al-ḥadīth. Kajian ini dijalankan berbentuk kualitatif. Justeru, pengumpulan data penyelidikan dilaksanakan melalui metode analisis kandungan. Kajian ini turut menggunakan kaedah analisis kandungan, data dianalisis dengan beberapa cara dengan mengubah data ke dalam bentuk teks, menghasilkan kategori dan juga membuat kesimpulan. Hasil daripada kajian ini mendapati bahawa terdapat dua gaya utama penulisan mukhtalif al-ḥadīth oleh para pengkaji hadith kontemporari iaitu penulisan umum berkaitan mukhtalif al-ḥadīth dan penulisan berbentuk kajian terhadap karya muḥaddithīn terdahulu. Bagi gaya kedua pula, terdapat tiga aspek yang difokuskan iaitu kajian berdasarkan bab hukum; iaitu hukum secara umum dan khusus, kajian berdasarkan manhaj penyelesaian; iaitu keseluruhan manhaj penyelesaian dan manhaj penyelesaian secara khusus, serta kajian perbandingan antara karya-karya muḥaddithīn. Kesimpulannya, karya yang dihasilkan oleh pengkaji hadith kontemporari memperkukuhkan lagi kefahaman berkaitan percanggahan antara hadith berdasarkan disiplin ilmu mukhtalif al-ḥadīth. Karya-karya ini lebih memudahkan para pembaca untuk merujuk dan menyelesaikan percanggahan yang ditemui dalam kehidupan.

The recognition as a scholar upon al-Marbawi, whom significantly contributed in the scholarly literatures that which became reference for Muslims within the Malay Archipelagos is undisputed. In spite of the accolades, al-Marbawi was not spared from criticism; in which his background and qualifications in the discipline of hadith were disputed. The arguement stemmed from al-Marbawi's beginnings in the quest for hadith knowledge which was deemed unclear and further aggravated by the void in the details concerning the credence of his teachers. This article therefore aims to study the development of al-Marbawi's pursuit in acquiring his studies from his childhood to adulthood. To achieve these objectives, qualitative research was employed by way of library research in addition to content analysis methods that were fully used in the process of data collection and analysis. The findings show that there are two phases of study al-Marbawi's study of hadith; the basic phase of study being while he was studying in Malaya under the tutelage of Tuan Husin Kedah while the later stage refers to studies in his adulthood which took place in egypt involving formal studies at the al-Azhar University as well as informally through the books of Sahih Muslim and Jami‘ al-Tirmidhi. In summary, the varying periods of study of al-Marbawi proves that he was an authoritative scholar in the discipline of hadith.

Karya syarah hadith merupakan karya yang membantu bagi mencapai kefahaman yang tepat dan pengetahuan yang luas berkaitan hadith. Al-Marbawi merupakan tokoh muḥaddithīn terulung di Alam Melayu yang menghasilkan karya syarah hadith. Dalam penulisan karya syarah hadith, pematuhan terhadap kerangka syarah hadith adalah sangat penting bagi menghasilkan karya hadith yang berkualiti dan bermanfaat kepada masyarakat. Artikel ini bertujuan mengkaji ketokohan al-Marbawi dalam penulisan karya syarah hadith dari sudut piawaian kerangka penulisan syarah hadith. Bagi mencapai objektif tersebut, kaedah kepustakaan berdasarkan kajian kualitatif melalui reka bentuk analisis kandungan digunakan dalam proses pengumpulan dan penganalisisan data. Skop kajian ini terhad kepada tiga karya syarah hadith yang dihasilkan oleh al-Marbawi iaitu Baḥr al-Mādhī li Sharḥ al-Mukhtaṣar Ṣaḥīḥ al-Tirmidhī, Idangan Guru Ṣaḥīḥ al-Bukhārī wa Muslim dan Bulūgh al-Marām Serta Terjemahan Melayu. Dapatan kajian menunjukkan bahawa al-Marbawi mensyarahkan hadith dengan mengikuti kerangkan syarahan hadith iaitu dengan mengemukakan takhrīj al-ḥadīth dalam syarah hadith, mengemukakan syarahan terhadap lafaz-lafaz ganjil berdasarkan ilmu gharīb al-ḥadīth, mengemukakan kefahaman makna hadith secara ringkas, memastikan zahir hadith selari dengan kehendak Nabi Muhammad SAW dan menghimpunkan dalil-dalil berkaitan berdasarkan topik hadith. Dengan itu, hasil dapatan kajian ini menunjukkan ketokohan al-Marbawi dalam penulisan karya syarah hadith yang memenuhi aspek kerangka syarahan hadith.

There are differing perspectives among Islamic scholars regarding the determination of the auspicious time for supplication (du‘a) on Fridays. There exist over 30 viewpoints, with the widely accepted opinion being that the auspicious time is after the ‘Asr prayer. These differences arise due to the general nature of the hadiths concerning the auspicious time for supplication on Fridays. Based on these hadiths, al-Suyūṭī opined that the auspicious time for supplication on Fridays occurs when the Imam stands during the iqāmah before the Friday prayer. This view of al-Suyūṭī is articulated in his work, al-Lum‘ah fī Khaṣā’iṣYawm al-Jumu‘ah, which compiles hadiths on the virtues of Fridays. Thus, this study aims to examine al-Suyūṭī's determination of the auspicious time on Fridays as outlined in his work, based on the concept of mawḍū‘ī hadith. To achieve this objective, a library research methodology grounded in qualitative research with a content analysis design was thoroughly employed in the data collection process, followed by analysis using inductive and deductive methods. The findings of the study indicate that in selecting this particular time, al-Suyūṭī applied several steps characteristic of mawḍū‘ī hadith study, including the initial compilation of relevant hadiths, followed by their analysis, and subsequently establishing correlations among the hadiths. Although al-Suyūṭī’s view differs from the more widely accepted opinions, he is found to have his unique methodology in determining the auspicious time for supplication on Fridays. This methodology is grounded in several strong evidences derived from hadith, which he employs as his arguments.

Mukhtalif al-ḥadīth is one of the crucial branches in the science of hadis, as it serves as a tool for resolving apparent contradictions in hadis. Recognizing its importance, Muhammad bin Idris al-Marbawi, a renowned scholar of hadis in the Malay Archipelago, dedicated special attention to discussing this discipline in his works. His ability to resolve contradictions between hadiss highlighted his expertise in the science of mukhtalif al-ḥadīth. Thus, this study aims to examine the development of al-Marbawi's contributions to the study of mukhtalif al-ḥadīth. To achieve this objective, a qualitative research method was employed through a literature review. Information related to al-Marbawi's contributions in the field of mukhtalif al-ḥadīth was collected and analyzed using inductive and deductive methods. The findings of this study reveal that al-Marbawi's journey in seeking knowledge, coupled with his diligence in mastering the science of mukhtalif alḥadīth, qualified him to be recognized as a prominent hadis scholar. From the outset, he received systematic education in hadis studies at Pondok Tuan Hussain Kedah before pursuing further studies in mukhtalif al-ḥadīth at Al-Azhar University. In Egypt, Al-Marbawi also engaged in informal studies through talaqqi sessions at mosques around Cairo to broaden his existing knowledge spectrum. Among al-Marbawi's key teachers who significantly influenced his prominence in the field of mukhtalif al-ḥadīth were Muḥammad bin Ibrāhīm al-Samālūṭī, Muḥammad ‘Alī al-Mālikī, and Yūsuf al-Ḥāwī.