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Hadith dalam Hegemoni Fiqh: Membandingkan Sahih Ibn Hibban dengan Sunan Ibn Majah Rifqi Muhammad Fatkhi
JOURNAL OF QUR'AN AND HADITH STUDIES Vol 1, No 1 (2012)
Publisher : Qur'an and Hadith Academic Society

This article discusses the hegemony of fiqh in the organization and reception of kitab hadith. One of its finding is that the formation of al-kutub al-sittah and its reception are mostly to meet the fiqh interest than the interest of hadith codification. This article examines also the argument of Ibn Tahir al-Maqdisi who initiated Sunan Ibn Majah as one of the authoritative standard kitab hadith for Muslims. The thesis of al-Maqdisi is used in this article to compare Sahih ibn Hibban and Sunan ibn Majah. This article argues that kitab hadith of Ibn Hibban is more acceptable to be the standard hadith if we use fiqh criteria

Membumikan HAM Mengikis Perbudakan (Kajian Mawḍû’î Terhadap Ḥadîts-ḥadîts Perbudakan) Rifqi Muhammad Fatkhi; Reva Hudan Lisalam
Refleksi Vol 17, No 2 (2018): Refleksi
Publisher : Faculty of Ushuluddin Syarif Hidayatullah State Islamic University

Tulisan ini ingin memperkuat beberapa tulisan sebelumnya seperti milik Abdul Hakim Wahid dan Ahmad Sayuti yang membuktikan bahwa Islam sama sekali tidak mendukung perbudakan. Islam justru berperan sebagai pionir dalam mengikis dan menghapus perbudakan secara perlahan. Hal ini berseberangan dengan sebagian orientalis yang mengatakan bahwa Islam adalah agama yang mendukung adanya perbudakan.

Hadis dan Hegemoni Paradigma Orientasi Fiqh Rifqi Muhammad Fatkhi
Refleksi: Jurnal Kajian Agama dan Filsafat Vol 10, No 3 (2008): Refleksi
Publisher : Faculty of Ushuluddin Syarif Hidayatullah State Islamic University

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ref.v10i3.40092

This article proves its strength hegemony orientation of Fiqh in hadith region, even defeat the orientation of hadith itself and other orientation like orientation tasawuf. For the reason, this article also indicates that one of the forming factors of al-Kutub al-Sittah and its acceptance aspect, is more response of Fiqh interest rather than the codification of hadith. This at least shown by some primary factor that is orientation of Fiqh in hadith riwaya, forming of hadith school, and Fiqh main stream in hadith codification.

Membumikan HAM Mengikis Perbudakan (Kajian Mawḍû’î Terhadap Ḥadîts-ḥadîts Perbudakan) Rifqi Muhammad Fatkhi; Reva Hudan Lisalam
Refleksi: Jurnal Kajian Agama dan Filsafat Vol. 17 No. 2 (2018)
Publisher : Faculty of Ushuluddin Syarif Hidayatullah State Islamic University, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ref.v17i2.10203

Tulisan ini ingin memperkuat beberapa tulisan sebelumnya seperti milik Abdul Hakim Wahid dan Ahmad Sayuti yang membuktikan bahwa Islam sama sekali tidak mendukung perbudakan. Islam justru berperan sebagai pionir dalam mengikis dan menghapus perbudakan secara perlahan. Hal ini berseberangan dengan sebagian orientalis yang mengatakan bahwa Islam adalah agama yang mendukung adanya perbudakan.

Hadis dan Hegemoni Paradigma Orientasi Fiqh Rifqi Muhammad Fatkhi
Refleksi: Jurnal Kajian Agama dan Filsafat Vol. 10 No. 3 (2008)
Publisher : Faculty of Ushuluddin Syarif Hidayatullah State Islamic University, Jakarta

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/ref.v10i3.40092

This article proves its strength hegemony orientation of Fiqh in hadith region, even defeat the orientation of hadith itself and other orientation like orientation tasawuf. For the reason, this article also indicates that one of the forming factors of al-Kutub al-Sittah and its acceptance aspect, is more response of Fiqh interest rather than the codification of hadith. This at least shown by some primary factor that is orientation of Fiqh in hadith riwaya, forming of hadith school, and Fiqh main stream in hadith codification.

FROM LIVING TRADITION TO TRANSMITTED AUTHORITY: AL-SUNNAH BEFORE AND AFTER AL-SHAFIʿĪ Kholik Ramdan Mahesa; Rifqi Muhammad Fatkhi; Atiyatul Ulya; Hilmy Firdausy
ILMU USHULUDDIN Vol. 12, No. 2, December 2025
Publisher : Peminat Ilmu Ushuluddin

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15408/iu.vi.53653

The authority of hadith occupies a central position in Islamic intellectual history, yet its historical formation remains a subject of scholarly debate. Much of the existing literature tends to portray al-Shāfiʿī as the pivotal figure who established the epistemological foundation of hadith as an authoritative source of Islamic law. Such a perspective, however, risks obscuring the long historical process through which mechanisms of transmission, verification, documentation, and legal application of hadith had already developed prior to al-Shāfiʿī. This article addresses that gap by examining the transformation of hadith authority from the generation of the Companions to the emergence of al-Shāfiʿī’s legal theory. Employing an intellectual-historical approach, the study reconstructs the continuity and transformation of hadith authority through an analysis of early transmission practices, the development of scholarly networks among the tābiʿūn, the codification movement of the second century Hijrī, and the epistemological reformulation advanced by al-Shāfiʿī. The study argues that the authority of hadith was neither suddenly created nor exclusively dependent upon al-Shāfiʿī’s intervention. Rather, it emerged through a cumulative process involving verification practices (al-tathabbut), transmission networks, scholarly learning circles, and systematic documentation that had evolved since the earliest Muslim generations. Nevertheless, before al-Shāfiʿī, hadith functioned alongside other normative authorities, including communal practice, companion precedents, and juristic reasoning. The article demonstrates that al-Shāfiʿī’s principal contribution was not the creation of hadith authority, but the systematization and canonization of a new epistemological framework that identified authentic prophetic reports as the primary representation of the Sunnah and the principal criterion of legal legitimacy. Consequently, the transformation associated with al-Shāfiʿī is best understood as a shift from a model of living sunnah grounded in communal practice toward a model of transmitted sunnah grounded in authenticated transmission.

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