Metodologi krtikan ḥadīth berkembang dalam dunia Islam sejak abad pertama hijrah dan masih menjadi ciri khas kesarjanaan Islam sehingga hari ini. Salah seorang ilmuwan ḥadīth prolifik, Ibn Ḥibbān al-Bustī telah menghasilkan kamus biografi Kitāb al-Thiqāt yang merupakan karya berharga buat pengkajian tiga abad pertama hijrah samada daripada sudut metodologi kritikan ḥadīth mahupun rakaman sejarah awal Islam yang tidak berhubungan dengan ilmu ḥadīth. Artikel ini menyusur galur penggunan metodologi kritikan ḥadīth dan kerangka kronologi bagi penilaian tekstual warisan nabawi serta pengelompokan generasi manusia dari masa atau zaman yang sama (ṭabaqāt). Dengan menggunakan dua kajian kes berserta analisis kandungan, percubaan makalah ini adalah untuk membentangkan pendekatan Ibn Ḥibbān terhadap sīra Nabi Muhammad lantas menuju kepada beberapa pertimbangan umum mengenai hubungan ilmu ḥadīth dan pensejarahan (historiografi). Hasil kajian memperlihatkan pendekatan pensejarahan melalui metodologi kritikan ḥadīth lahir daripada interaksi Ibn Ḥibbān bersama teks sīra serta perhubungan aktif yang menggabungkan elemen-elemen berlainan; apa yang dibaca Ibn Ḥibbān, metodologi beliau, kecenderungan ideologi, aspirasi di dalam penulisan al-Thiqāt dan lain-lain lagi. Secara keseluruhannya, kesemua hasil kerja beliau membolehkan para pembaca atau penyelidik untuk merungkaikan pelahiran maksud berlainan dan unik berhubung cerita kehidupan Nabi Muhammad.

Cancer is a type of disease that exists as a result of a cell imbalance or caused by a negative cell reaction in the body. Normally, body cells will go through the cell replacement process according to its rules to improve, restore and replace new cells if there is an injury or wound. This cancer disease has rarely occurred in the community since 4500 BC, therefore this study will increase knowledge and input about the signs of cancer and general ideas related to treatment methods and prevention of cancer infection. There are 100 types of cancer that have been stated by earlier Islamic scientists in the books of Tibb and also in the hadith by using various words that indicate 'cancer' such as tumor, boil and so on. Although there are many past studies that debate about cancer in various aspects, this study analyzes cancer from the point of view of the hadith recommended by the Prophet SAW. By applying the method of content analysis contained inductively and deductively that focusing on the book of hadith al-Sahihain which is the book of Sahih al-Bukhari and the book of Sahih Muslim and theirs syarah, then this study has achieved three main objectives namely; i) identify the names and records of cancer recorded in the hadith, ii) study the signs of cancer as recorded in the text of the hadith, iii) analyze the treatment methods recommended by the Prophet SAW. The results of this study will be more suggestive to the current community that started to practice and take the treatment recommended by the Prophet SAW to cure a disease especially cancer.

Ibn Hibban was a prominent scholar and critic of Hadith. He seems to have collected Hadith in his hometown of Bust in AH 270-300/881-911. He then travelled and made several journeys between Tashkent and Alexandria for about 40 years before returning to his native Sijistan in 340/951. By focusing on Ibn Hibban's introduction to his al-Taqasim wa-l-anwa? ("Divisions and Categories"), better known as Sahih Ibn Hibban, the primary goal of this article is to examine Ibn Hibban's theory of Hadith authentication. Ibn Hibban's theory of authenticity was established upon a set of formulas pertaining to transmission and knowledge that revolved almost entirely around the examination of isnad (chain of transmission). Since the aspiration of Hadith studies is to distinguish between authentic and weak Hadiths, this article draws on evidence showing that Sahih Ibn Hibban could be considered as a pioneering attempt to systemise the authentication of Hadith in the first three centuries of hijra.

Ulama hadis meletakkan sebahagian besar kreteria hadis sahih atau yang diterima dalam meneliti kredibiliti perawi yang meriwayatkannya. Kreteria-kreteria hadis sahih secara keseluruhan adalah sanadnya mestilah bersambung, perawi-perawi yang meriwayatkannya mestilah bersifat al- ‘Adalah, mereka juga mesti bersifat al-Dhabit, tidak terdapat al-Syuzuz dan tidak terdapat al-“Illah pada riwayat tersebut. Langkah mengambil kira kredibiliti perawi sebagai syarat hadis sahih dilihat sejajar dengan ajaran Quran daripada surah al-Hujurat, ayat 6 yang mengarahkan umat Islam agar meneliti berita yang disampaikan oleh orang yang fasik. Ayat tersebut secara tidak langsung telah meletakkan sifat pembawa berita sebelum menyuruh umat Islam agar meneliti berita yang disampaikan atau dengan kata lain ayat ini menggambarkan sifat seorang pembawa berita sebelum memerintahkan berita yang dibawanya diteliti. Ayat tersebut walaupun secara zahirnya berbentuk umum iaitu tidak mengkhususkan perintah tersebut dibuat terhadap pembawa hadis Nabi SAW, tetapi ia kemudiannya telah menjadi mekanisma utama dalam menerima kesahihan sesuatu hadis iaitu dengan meneliti kredibiliti perawi. Kertas kerja ini bertujuan untuk menelusuri penentuan kreteria kredibiliti perawi yang dijadikan syarat oleh para ulama dalam penerimaan kesahihan hadis Nabi SAW berpandukan ajaran Quran tersebut.

Artificial intelligence (AI) has transformed our interactions with the world, spawning complex apps and gadgets known as intelligent agents. ChatGPT, a chatbot hybrid of AI and human-computer interaction, converse with humans and have a wide range of possible uses. Chatbots have showed potential in the field of medical education and health sciences by aiding learning, offering feedback, and increasing metacognitive thinking among undergraduate and postgraduate students. OpenAI’s ChatGPT, an advanced language model, has substantially enhanced chatbot capabilities. Chatbots are being used in the medical related field for teaching & learning, mental state categorisation, medication recommendation, health education and awareness. While chatbots have been well accepted by users, further study is needed to fully grasp their use in medical and healthcare settings. This study looked at 32 research on ChatGPT and chatbots in medical-related fields and medical education. Medical education, anatomy, vaccines, internal medicine, psychiatry, dentistry, nursing, and psychology were among the topics discussed in the articles. The study designs ranged from pilot studies to controlled experimental trials. The findings show the exponential growth and potential of ChatGPT and chatbots in healthcare and medical education, as well as the necessity for more research and development in this sector.

(SPRP) by the World Health Organization (WHO) 2021 outlines 11 indicators to battle the pandemic. In comparison to the Islamic tradition, the hadith of the Prophet Muhammad (PBUH) in kitāb al-mardhā and kitāb al-ṭibb of Ṣaḥīḥ al-Bukhārī showcase the approaches and principles of modern epidemiology-based solutions. Hence, this paper attempts to analyse the disease control plan of WHO based on leading-edge epidemiology and prophetic traditions. Furthermore, it also intends to correlate pragmatic principles from the hadith and their commentaries with contemporary epidemiology. While dissecting the kitāb al-mardhā and kitāb al-ṭibb from al-Bukhārī’s (d. 870CE/256AH) magnum opus to establish the core principle, the researcher likewise interprets the pillars of the Strategic Preparation and Response Plan (SPRP) attempting to synchronise with the prophetic tradition. Long before the present solution, border control and preventive social measures were implemented; it stands to reason that modern epidemiology is in accord with the prophetic tradition. In short, five of the eleven pillars are directly in line with the ḥadīth.

In a recent volume of the Encyclopaedia of Arabic Literature, Ibn Ḥibbān is credited as the author of the Kitāb al-Ṯiqāt, and is described as “a widely travelled traditionist and prolific writer.” The Kitāb al-Ṯiqāt is one of the most valuable sources for the study of the biographies of the transmitters of the ḥadīṯs over the first three centuries and is a record of medieval Islamicate history, even including non-ḥadīṯ transmission. The subject of the Kitāb al-Ṯiqāt is the Prophet’s sīra, the history of caliphs and kings, biographies of Companions, ḥadīṯ transmitters, legal theorists, theologians, and many others. In this brief article, an attempt is made to describe Ibn Ḥibbān’s approach to the sīra of the Prophet, in order to arrive at some general considerations on the relationship between ḥadīṯ studies and historiography. The tarāǧim (chapter titles) and narrative arrangement of the Kitāb al-Ṯiqāt give insight into Ibn Ḥibbān’s expositions, and demonstrate that his interest goes beyond the science of ḥadīṯ transmission.

The study of ḥadīth scholarship, even if concentrating ḥadīth corpus, or even extracting the transmission of ḥadīth collections, has faced growing criticism. Many scholars of ḥadīth have no lack of confidence about the preservation of ḥadīth collections, while others have thoughtfully been sceptical. The discussion of the “authenticity” of authorship of ḥadīth collections, Arabic literature furnishes with a chain of transmitters for texts made about the past. Alongside both famous Ṣaḥīḥayn of al-Bukhārī and Muslim, Ibn Ḥibbān al-Bustī (d. 354/965) - a scholar from Lashkar Gah, Afghanistan - compiled at least one gigantic ḥadīth collection usually regarded as the last collection of this ‘Ṣaḥīḥ movement’. Among the eighty-plus works that Ibn Ḥibbān’s biographers say he wrote is his famous ḥadīth collection named “alMusnad al-Ṣaḥīḥ ʿalā al-Taqāsim wa al-Anwāʿ min ghayr wujūd qaṭʿ fī sanadihā walā thubūt jarḥ fī nāqilīhā.” The Ṣaḥīḥ, like the many existing ḥadīth compilations, was handed down to succeeding generations by chains of authority. What follows is an explanatory study of the transmission of Ṣaḥīḥ Ibn Ḥibbān in post-hadith compilation literatures to which his fame is principally due. A library-based research which focuses on descriptive analytical method is used in this study. This study also aims to examine some conceptual grounds for the exploration by looking into the literary dimension of hadith literatures. Explaining the transmission of Ibn Ḥibbān’s Ṣaḥīḥ is demanding despite his noble status which is required in recognizing that the early and canonical ḥadīth collection was very limited in dissemination. Conclusion of this study notes that the availability of transmission is central for the assessment of the well-preserved book and the role of isnād and certain ḥadīth literatures are vital in transmitting and preserving the Ṣaḥīḥ.

The Galenic account of medicine by Ibn Sīnā (d. 427AH/1037CE) was remarkably significant for natural philosophy and religious thought in the medieval Islamic world. Just as one might split philosophy in the Islamic world into eras before and after Avicenna, so one could periodise medical history into the time before and after Ibn Sīnā’s glorious al-Qānūn fī al-Ṭibb (Canon of Medicine). This article compares the medical theory in al-Qānūn fī al-Ṭibb and al-Dhahabī’s (d. 748/1348) al-Ṭibb al-Nabawī to determine if the medieval al-Ṭibb al-Nabawī genre was influenced by the post-Avicennian tradition. To assess this theoretical impact on the writing in the prophetic medicine genre, the article first analyses the introductory part of both writings, as well as the subsequent developments in al-Ṭibb al-Nabawī writings. This will form a comparative view of the medieval anatomical and philosophical positions. Given that traditional prophetic medicine is the focus of the al-Ṭibb al-Nabawī genre, the article turns to the question of medical theory, did al-Dhahabī really observe this topic? What role does medical ḥadīth play in determining how Muslims should approach classical theories of medicine? By comparing these two works, one can see that al-Dhahabī’s al-Ṭibb al-Nabawī developed in interaction with and extension of the al-Qānūn fī al-Ṭibb, as well as an attempt to bring forth a new form of medicine, that would integrate Ibn Sīnā’s medical theory with Prophetic ḥadīth.

Kanser adalah sejenis penyakit yang berkaitan dengan ketidakseimbangan proses penyalinan sel baru dan tindak balas sel dalam badan. Biasanya, sel ini akan berlaku penyalinan yang baharu mengikut aturannya bagi membolehkan tumbesaran badan dan pemulihan selepas berlakunya kecederaan. Oleh kerana penyakit ini merupakan penyakit yang jarang-jarang terjadi dalam kalangan masyarakat sejak tahun 4500 SM, ha/ ini dapat membantu mengembangkan pengetahuan pragmatik mengenai tumbuh-tumbuhan dan herba, bersama dengan idea umum mengenai petua dan cara merawat atau mencegah jangldtan kanser. Di antara 100 jenis kanser yang telah dicalatkan menurut pandangan para pengamal pengubatan tradisi Melayu dan dalam teks manuskrip perubatan Melayu terpilih, kanser dijelaskan dalam pelbagai teks sebagai barah, ketumbuhan atau tumor. Dalam penelitian awal, penulis mendapati terdapal banyak kajian lepas yang membicarakan mengenai penyakit kanser ini dari pelbagai aspek, walau bagaimanapun, belum ditemui kajian yang cuba menganalisis perihal penyakit ini dari sudut pandang para pengamal pengubatan tradisi Melayu dalam teks manuskrip perubatan Melayu terpilih. Justeru, dengan menggunakan metodologi analisis kandungan yang diaplikasikan dengan induktif dan deduktif, artikel ini bertujuan untuk; i) mengenal pasti akan sebutan penyaldt kanser dalam teks manuskrip perubatan Melayu terpilih dalam kalangan manusia, ii) mengkaji simptom-simptom penyakit ini sebagaimana yang direkodkan dalam teks manuskrip perubatan Melayu lerpilih, iii) Menganalisis bahan-bahan medika digunakan bagi merawat penyakil kanser, iv) Menganalisis idea-idea rawatan dan petua dari perspektif pandangan pengubatan orang Melayu. Jangkaan hasil kajian kami mendapati bahawa orang Melayu diasimilasi dengan penyakit yangberkaitan dengan ramuan semula jadi untuk merawat penyakit dalam kehidupanseharian mereka. Semua bahagian anatomi tumbuhan yang digunakan: cabangakar, biji, kulit kayu, getah, dan ranting dengan lebih dan 20 jenis tanaman ubat, zat mineral dan minyak, bahagian dan produk haiwan digunakan untuk mencegah penyakit dalam kalangan masyarakat

Ibn Sīnā (d. 427AH/1037CE)’s Galenic account of medicine was remarkably significant on medieval natural philosophy and religious thought in the Islamic world. Just as one might split philosophy in the Islamic world into an era before and post-Avicennian tradition, so one could periodise medical history into the time before and after his glorious al-Qānūn fī al-Ṭibb (Canon of Medicine). This paper will compare the medical theory in Ibn Sīnā’s al-Qānūn fī al-Ṭibb and alDhahabī’s (d. 748/1348) al-Ṭibb al-Nabawī to determine if medieval al-Ṭibb al-Nabawī genre was influenced by the post-Avicennian tradition. In order to assess this theoretical impact on the writing of prophetic medicine genre, the paper will analyse first the introductory part of both writings from their similarity and some of the subsequent developments in al-Ṭibb al-Nabawī writings. This will form our comparative view of anatomical and philosophical classical positions. Given the focus of the al-Ṭibb al-Nabawī genre is traditional prophetic medicine, the paper will turn to the question of medical theory; Did al-Dhahabī really observe this topic? What role does medical ḥadīth play in determining how Muslims should approach classical theory of medicine? By providing comparison between the two works, one can see al-Dhahabī’s al-Ṭibb Al-Nabawī developed in interaction and extended to the al-Qānūn fī al-Ṭibb as well as an attempt to bring forth a new form of medicine, that would integrate Ibn Sīnā’s medical theory with Prophetic ḥadīth.

The concept of narrative holds a pivotal position in the Qurʾān, yet it has been subject to inadequate scrutiny and insufficient representation in pedagogical discourse concerning Islamic education. The present work endeavours to rectify this gap in knowledge by employing the technique of constructivist grounded theory to the Qurʾān and major exegeses, with a particular focus on the term qaṣaṣ, which pertains to the notion of narrative. This article delves into the profound tracts and maqāṣid (objectives) that qaṣaṣ hold in the Qurʾān and contemplates their exhortation for education on Islam and modern pedagogy. The analysis reveals that the qaṣaṣ present in the Qurʾān serves as a fundamental framework that directs the essence of the narrative pedagogy model of teaching and learning between the pedagogue and learner. Through typological figuration, the listener’s contemplation leads to a re-evaluation of conventional notions surrounding the dynamics between teacher and student and the dissemination of narrative within a pedagogical setting. The triad of truth, beauty and explication are fundamental pillars within this Islamic framework for narrative pedagogy, representing the essence of the human condition concerning education. Because these domains emerge from the concept of qaṣaṣ, the integration of the framework into Islamic education is a matter of utmost importance, given its centrality in the Qurʾān to foster and perfect the principles of Muslims and their sense of self.