The culture of criticising amongst hadith scholars often revolves around the debate on ‘ilm al-jarh wa al-ta‘dil. The criticism is exemplified in the works penned by hadith scholars in assessing the narrators in the sanad mentioned in any particular hadith in which the latter are evaluated as thiqah or daif and others. There are varrying views pertaining to criticism against the narrators particularly when evaluating them from the view point of al-jarh wa al-ta‘dil. These differences in view may cause confusion in determining the status of a particular hadith in light of acceptance and rejection of the hadith. In this context, the evaluation of Ibn Hibban who is regarded as mutashaddid in his tajrih exercize upon the narrators had garnered criticism from al-Dhahabi who views that the former's eveluation; upon the latter's scrutiny was found to be imprecise. Therefore, this article intends to analyze the criticism levelled by al-Dhahabi against Ibn Hibban in his work al-Mizan al-I‘tidal. This research applied two main methods, namely data collection and data analysis. Data collection was conducted via library research and thereafter analyzed through inductive and deductive methods as well as al-jarh wa al-ta‘dil methods. Research findings show that al-Dhahabi's criticism against Ibn Hibban in al-Mizan al-I‘tidal consists of two types of criticism, firstly criticism against the tajrih of Ibn Hibban on the the narrators; secondly, criticism on the mistakes made by Ibn Hibban in presenting the biographies of the narrators. This research further proves that Ibn Hibban was a scholar who was mutashaddid in exercizing tajrih on the narrators; as well as highlights the prominence of both al-Dhahabi and Ibn Hibban as outstanding critics of narrators of their time.

Agama dan sosio budaya berperanan dalam mencorakkan amalan pembahagian harta pusaka dalam kalangan masyarakat Malaysia. Agama Islam telah menetapkan dengan jelas hak dan bahagian harta pusaka antara lelaki dan wanita. Namun begitu, perubahan sosio budaya yang berlaku telah memperlihatkan golongan wanita pada masa kini bergerak aktif dalam sistem masyarakat dan sebahagiannya bertindak sebagai pencari nafkah sama ada utama atau sampingan. Justeru, perubahan tersebut mengundang perhatian golongan liberal untuk mengkritik hukum Islam berkaitan pembahagian harta pusaka. Mereka berpandangan bahawa pembahagian harta nisbah 2:1, iaitu lelaki melebihi wanita sudah tidak relevan dan mempunyai unsur diskriminasi terhadap hak wanita serta perlu diubah bagi menjamin keadilan dan kesamarataan hak. Justeru, penulisan kertas kerja ini akan menganalisis hak wanita dalam pembahagian harta pusaka berdasarkan perspektif al-Qur’an dan Sunnah Nabi SAW, seterusnya menjelaskan hikmah perlaksanaan pembahagian tersebut. Bagi mencapai objektif tersebut, kajian yang berbentuk kualitatif ini akan menjalankan kaedah pengumpulan data yang dilaksanakan melalui kajian kepustakaan untuk mendapatkan data-data-yang berkaitan dengan amalan masyarakat Melayu. Seterusnya data-data tersebut akan dianalisis melalui kaedah induktif dan deduktif dengan bersandarkan al-Qur’an dan kitab-kitab hadith induk seperti al-Kutub al-Sittah. Dapatan kajian menunjukkan bahawa hak harta pusaka yang diberikan kepada kaum wanita sebanyak satu perdua, satu pertiga dan satu perempat serta satu perenam atau satu perlapan yang diamalkan dalam kalangan masyarakat Melayu berteraskan konsep faraid adalah selaras dengan nas-nas yang terdapat dalam al-Qur’an dan Sunnah Nabi SAW. Di samping itu, hasil kajian juga menunjukkan bahawa hikmah perlaksanaan pembahagian harta pusaka yang dijelaskan oleh al-Qur’an dan Sunnah nabi SAW, dimana pembahagian nisbah harta pusaka lelaki melebihi wanita adalah sesuai dengan peranan dan tanggungjawab yang digalas mereka serta memenuhi konsep keadilan yang dianjurkan Islam.

Ibu bapa memiliki tanggungjawab besar dalam mencorakkan anak-anak mereka sesuai dengan ajaran Islam. Sebagaimana maklum sebelum kedatangan Islam masyarakat Arab jahiliyah dulu memperlakukan wanita dan anak perempuan dengan perlakuan yang buruk. Namun begitu, dengan kedatangan Islam yang dibawa oleh Nabi Muhammad SAW, martabat mereka telah diangkat ke tahap yang lebih mulia. Anak perempuan merupakan gambaran bagi generasi akan datang. Ini kerana, merekalah yang akan menjadi ibu dan melahirkan kualiti generasi berikutnya. Justeru, sekiranya anak perempuan tidak menerima pendidikan dan asuhan yang terbaik, maka mereka mungkin tidak mampu menghadapi tanggungjawab sebagai ibu kepada anak-anak mereka. Pendidikan yang didasari dengan nilai-nilai positif mampu membentuk modal insan cemerlang. Justeru itu, kajian ini bertujuan menganalisis pendekatan al-Quran dan hadis Nabi SAW dalam membentuk keluarga Madani melalui etika berkomunikasi dengan anak perempuan. Kajian ini merupakan kajian kualitatif yang menggunakan kaedah pengumpulan data, data dianalisis melalui kaedah induktif dan diduktif dengan bersandarkan kandungan ayat al-Quran beserta tafsirnya dan kitab-kitab hadis induk seperti al-Kutub al-Sittah. Hasil kajian mendapati bahawa pendekatan kasih sayang dan memberikan perhatian kepada anak-anak, bersikap tegas dan memberikan hukuman secara berhikmah, serta senantiasa memberi nasihat dan mengingatkan tentang nilai-nilai agama merupakan kaedah yang wajar dijadikan panduan oleh ibu bapa dalam berkomunikasi dengan anak perempuan.

The terminology of hasan has sparked polemics from the stand point of its definition which brings forth differences of opinion among hadith scholars. In addition to the debate on the definition of hasan which is often associated with al-Tirmidhi and al-Khattabi, other hadith scholars also use this term. One of them is al-Daraqutni. This study therefore, aims to examine the use of the term hasan according to al-Daraqutni in his work entitled al-‘Ilal al-Waridah fi al-Ahadith al-Nabawiyyah. In conducting this study, a library research method in the form of document analysis was used. The data obtained were then analyzed based on inductive and deductive methods. The findings of the study demonstrate that the term hasan applied by al-Daraqutni refers to its literal meaning that is good or fine. Apart from that, the term hasan according to him also carries the meaning of gharib. This statement is based on his commentary on certain sanad narrated individually by a single narrator; from the additional comment that only one narrator took the narration from his teacher. Thus, it can be deduced that the term hasan applied by al-Daraqutni does not deviate from the meaning of hasan assigned by some other scholars of hadith.

In Islamic jurisprudence there is a discussion about wiping over the bandage for the sick people. According to the school of Hanafi, Maliki and Hanbali wiping over the bandage without dry ablution is permissable while from the Syafiʻi’s school of thought it is compulsory to take dry ablution after wiping over the bandage. The source of this disagreement was two Prophetic traditions from Jarir and Ibn ʻAbbas which was narrated by lenient narrators. This article to study all these traditions based on the methodology of transmitters criticism and comparative narration. The findings show that Prophetic tradition from lenient narrator can only be accepted if the content of its narration similar to other narration. Based on the studied Prophetic tradition, the similarity narration is only for the first phrase and the story of one Companion who injured in his head. While the second phrase elaborating the way he should take purification does not have any corroboration. This article can clarify which method of ablution is most appropriate for sick people with bandage according to the objective of Syariah.

The hadith mawdu’i (thematic hadith) terminology is widely used in contemporary hadith discourse. However, there are confusions in understanding its true concept since several other terms are associated with it namely dirasah al-mawdhu‘iyyah min al-hadith (thematic analysis based on hadith) and sharh al-mawdhu‘i li al-hadith (thematic explanation based on hadith). As such, the purpose of this paper is to study difference opinions amongst the contemporary hadith scholars in comprehending the concept of thematic hadith that gives rise to various definition and concepts. Literature review method based on qualitative research through content analysis design were fully engaged in the data collection as well as data analysis processes. All the definitions and concept of thematic hadith presented by the contemporary hadith scholars in their academic writings were gathered and analyzed to produce a comprehensive depiction. Based on the existing definitions, the findings of this study illustrate that the present-day thematic hadith researchers’ conceptions are split into two camps. The first is the group that deduces thematic hadith as a study upon collection of hadith or upon one particular hadith with a specific theme while the second group infers thematic hadith as thematic lectures. The findings also demonstrate that the difference in understanding thematic hadith between the two groups are from the guidelines and steps in conducting a research. This is the reason why dirasah al-mawdhu‘iyyah min al-hadith is focused on the technical aspect of the initial hadith research such as takhrij (retrieval of hadith) or identifying mukhtalif (contradictions) and so on. While sharh al-mawdhu‘i li al-hadith concentrates on constructive research in depicting a clear picture of the themes that contained in the hadith. Accordingly, the integration between dirasah al-mawdhu‘iyyah min al-hadith and sharh al-mawdhu‘i li al-hadith would produce a holistic research on thematic hadith.

Efforts in preserving the hadiths of Prophet Muhammad (PBUH) obligate the hadith scholars to filter narrations attributed to the Prophet (PBUH), including those on his biography. These efforts have given birth to a methodology used to criticise the narrations since the days of the companions. However, applying the methodology to narrations pertaining to the biography of the Prophet (PBUH) or the sīrah has been a challenging task given the multitude of narrations that do not meet the criteria of acceptance by the muḥaddithun that infiltrate the knowledge of sīrah. Thus, this paper aims to scrutinise the methods of criticising hadiths employed by hadith scholars and the application of these methods on the works on sīrah. A qualitative study was conducted by collecting data from the major works on hadiths and sīrah. The finding demonstrates that the muḥaddithun’s critiques of the sīrah narrations are based on the critiques on sanad and matan. In applying the method, it is imperative to be murunah. This is done by placing each narration at its correct position by prioritising authentic and ḥasan hadiths, in addition to being tasahul on the permissible aspects based on the prescribed discipline.

The fame achieved by Sayyid Sabiq as a renowned Muslim scholar is undisputed. However, he is not spared from criticism. In his work entitled Fiqh al-Sunnah, he is said to have no method in applying hadith to substantiate rules that it entails several contradictions against the aspects affecting the disciplines of hadith. This study therefore intends to investigate the method of hadith writing by Sayyid Sabiq in Fiqh al-Sunnah. To achieve the purpose, qualitative research is conducted through the content analysis method in examining textual contents in Fiqh al-Sunnah. The study finds that Sayyid Sabiq does have his own method in the writing of hadith. Among the approaches he employs is shortening the chain of transmitters, clarifying the status of some hadith and providing comments on the hadith transmitters. Further, this study discovers that the hadiths of which status he does not clarify come under criticism by the scholars who evaluate the same as weak hadith. The criticism however does not impair his credibility as a figure who contributes in elevating hadith as a primary reference in the discourse of fiqh.

Ibn Hazm al-Andalusiy was an eminent Muslim scholar. Nevertheless, he was not free of criticism. Among the criticisms levelled at him was that he had not determined the defects (ta‘lil) for many conflicting hadisnarrations like most other hadisscholars had. Thus, this paper aims to analyse his ta‘lil methods (manhaj) for contradicting hadisnarrations in his work, al-Muhalla. This qualitative research is carried out using the literature review method. The data obtained was then analysed based on inductiveand deductive methods. The findings of the study show that some of Ibn Hazm's methods to determine the defects in conflicting hadisnarrations are in line with most hadisscholars, such as rejecting the element of insertion (idraj) in the text of hadisand refraining (tawaqquf) from making decisions for narrations containing discrepancies (idtirab). On the other hand, some of his methods in this matter were found to be in contradiction with the views of the majority of hadisscholars, such as rejecting allegations that reliable (thiqah) narrators could make mistakes and accepting additions (ziyadah) from credible narrators. This shows that he had his own method for determining the defects in conflicting hadisnarrations.

The approach engaged by the Prophet (PBUH) to preach women were deemed by some as harsh, insulting and a degradation. These responses stem from misconstruing authentic hadiths pertaining to the Prophet’s interactions with women, especially those found in the major hadith compilations. Therefore, this article aims to study the Prophet’s approach to women based on selected hadiths, especially those found in al-Kutub al-Sittah by discussing the views of the hadith scholars on the intent and context of the hadith. To achieve this purpose, a qualitative study was conducted to obtain data from primary sources such as Sahih al-Bukhari, Sahih Muslim and other Sunans. The data were analyzed based on inductive and deductive methods. The findings of the study show that the Prophet’s preaching approach to women was varied, based on the situation and the suitability. Among those are in the form of encouragement, threats, parables and storytelling each of which has its own certain criteria. In this regard, these approaches practised by the Prophet (PBUH) was foundational in establishing an effective methods of preaching upon women.

Debates regarding the beautiful names of Allah has sparked off since the early age of Islam until now. Only three narrations that counting these Names which were narrated by al-Tirmidhi, Ibn Majah and al-Hakim. Other narrations only quote that the almighty God has 99 beautiful names without counting and specify it. Ibn Hajar was among the early scholar who has criticised narrations that specifically counting these names. By using the comparative narration approach and analysing each of these narrations the objective of study is to study similarities and differences between these names. It was discovered that all the narration counting the names is not originated from the Prophet but an opinion (ijtihad) from the narrator himself that has been inserted (mudraj) into the hadith. 27 names should be adjusted according to Ibn Hajar al-‘Asqalani.

Ahmad Shakir has made a distinguished name of himself as an icon in the Islamic intellectual world, specifically in the field of hadith. And this is by means of his renowned works which contribute immensely in the contemporary field of hadith sciences. Yet he was not immune from criticism, as claims have been put forward by other hadith scholars regarding his background and methodology in rating the class of hadith. Although such criticisms do not in any form degrade his credibility as a figure who has contributed in the knowledge of hadith. As such, this article aims to study the background of Ahmad Shakir and the process of his knowledge development which paved the way for him to be regarded as an authority on hadith. In addition, the study will objectively scrutinize and examine some selected publications on Ahmad Shakir, in an attempt to affirm the exact right view. Thus, to achieve this purpose, qualitative research is conducted by way of library research, in addition to the content analysis method in examining textual contents. And the data is analyzed based on inductive and deductive methods. In summary, the findings of the analysis illustrate that Ahmad Shakir was indeed an icon and renowned intellectual whose expertise in the field of hadith is so pronounced. His scholarly achievements proved that he was able to produce works that will continue to be basic hadith references of this contemporary.