Hadith is an important source of Islamic teachings. The method of Hadith preservation during the time of Prophet Muhammad (peace be upon him) and after his demise has constantly been criticised by Orientalists and critics of Islam. Most of their objections emphasise that Hadith could not have been accurately transmitted orally over a century. Thus, conducting research on how Hadith has been preserved is crucial, particularly to remind the critics that Allah’s (Subhanahu Wa Ta’ala) promise to protect His Book is not limited to the Qur’an, but also extends to the Hadith, which explains the meanings of the Qur’an. Additionally, it is crucial to continuously discuss the painstaking efforts that went into Hadith preservation, which make Muslims believe with absolute certainty that Hadith were accurately preserved. On this basis, this article discusses the multifaceted landscape of Hadith preservation by exploring the techniques employed and contemporary efforts in preserving this rich Islamic heritage. Relevant books, academic journal articles, lecture notes, and webpages were reviewed in writing this article. The three main techniques that played a significant role in preserving Hadith are memorisation, the principle of practice, and documentation. Moreover, the contemporary efforts that contributed to Hadith preservation include the massive publication of academic books and journals on Hadith, the establishment of faculties in major universities that offer Hadith studies as a specialised academic program, the increase in comparative jurisprudence studies that refer to Hadith as one of the most important references, the need to respond to Orientalist theories on Hadith, and the advent of digital technology.

Managing time means engaging activities that generate greater benefits to human beings. To a Muslim, benefits encompass for both worlds, i.e., life in this mundane world as well as life in the hereafter. Previous research on time management resulted in a variety of findings depending on the aspects under study. The objective of this research is to investigate the components of time management that have significant relationship with job performance, especially in the context of Malaysian employees. This research also intends to relate the concepts and attributes of “al-wasatiyyah” that have direct relationship to job performance. To pursue the research objectives, 223 employees working in different sectors in Malaysia were contacted. The researchers found that certain time management factors namely “prioritisation of tasks,” “usage of schedules,” and “time management instrument” sustained statistically significant positive relationships to job performance. Meanwhile, the al-wasatiyyah variables that have been found to have statistically significant positive relationships to job performance are “working with sincerity/pure intention (niyyah),” “following the middle path to avoid excessiveness in working place (wasatan),” “practicing values in working place (qiam),” and “ensuring fairness in task assignment (adl).” These findings have important implications. Most importantly, managers of organisations can practice them to motivate employees in order to enhance their job performance which by and large will improve the performance of the whole organisation in the long run.

An ideal Qur’anic interpretation lies on interpreting the Qur’an by similar Qur’anic ayat, by the ahadith of the Prophet, by the usage of Arabic language and resorting to one’s sound judgments that is not contradicting with shari`ah principles and maqasid shari`ah, the objectives of Islamic law. Qur’anic interpreters have different approaches to the Qur’anic interpretation. Some of them totally depended on Tafsir al-Ma’thur, or tradition based tafsir; while others depended on Tafsir bi al-Ra’i, or rational interpretation of the Qur’an. Both these schools exceeded the limits to interpret the Qur’an. Traditionist scholars did not allow even a valid rational interpretation, while rationalists preferred their rationality always on even authentic ahadith of the Prophet (PBUH). Sayyid Mawdudi (1903-1979) followed a balanced approach in the interpretation of the Qur’an. He always preferred traditional interpretation of the Qur’an giving top priority to the ayat and ahadith of the Prophet. He also resorted to sound judgments as well in the Qur’anic interpretation without crossing the borders. At the same time, he did not hesitate to disapprove some ahadith of the Prophet, though not many, if it is proven to him, totally against shari`ah and sound mind. The current study is based on the textual analysis of Sayyid Mawdudi’s magnum opus tafsir Tafhim ul Qur’an, and the method he followed therein, to judge if it is suitable to the ideal Qur’anic interpretation, or that is against it. It is observed that Sayyid Mawdudi’s approach to the interpretation of the Qur’an is amongst the ideal methodology of the Qur’anic commentary. He always searched for the truth being within the limits of shari`ah and addressing the modern day problems to suit it to the modern generation of the people.

This study seeks to highlight the methodology and approach of al-Imām al-Nasāʾī in dealing with tafsīr of the Qurān through his book al-Sunan al-Kubrā. His efforts and attention regarding the tafsīr of the Qurān and Qurānic sciences are evident throughout the allotment of two specific chapters in his book which he named as “Kitāb al-Tafsīr” and “Kitab Faḍāʾil al-Qurān”, as he collects and narrates the Prophetic aḥādīth which he considers to be the explanation of the Qurānic verses and are related to the Qurān and its sciences. The research adopts inductive approach to specifically explore the Prophetic texts that are related to sūrah al-Baqarah. The exploration is not confined only to kitāb al-Tafsīr and kitab Faḍāʾil al-Qurān, but expands to other places as well through the book which are correlated with sūrah al-Baqarah. The study espouses analytical approach as well to infer his methodology of tafsīr through the Prophetic texts collected regarding the topic. Thestudy will not encompass all issues of tafsīr, but rather it selectively highlights some of the important ones because of the vast nature of this topic. Some of the findings of the research lies in several observations; that al-Imām al-Nasāʾī narrates a lot of aḥādīth that indicate and demonstrate the meaning of Qurānic verses and its sciences, such as the issues of abrogation of the Qurān (al-nāsikh wa al-mansūkh), the contexts and occasions of the revelation of the Qurān (asbāb al-nuzūl), and matters concerning the revelation itself, although in most cases hedid not distinctly manifest the correlation and connections between the aḥādīth and the Qurānic verses