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The Writing of Hadith in the Era of Prophet Muhammad: A Critique on Harun Nasution’s Thought Daud Rasyid Harun; Aisyah Daud Rasyid; Asmuliadi Lubis; Mohd Abd Wahab Fatoni Bin Mohd Balwi; Bilal Daud Rasyid
Al-Jami'ah: Journal of Islamic Studies Vol 59, No 1 (2021)
Publisher : Al-Jami'ah Research Centre

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.14421/ajis.2021.591.191-220

The discussion regarding the writing of hadith during the life of the Prophet is a contentious topic within the area of Islamic and hadith studies both in the West and in the Islamic world. Orientalists write their work on hadith with a presumption that hadith has never been written during the life of Prophet Muḥammad. They contend that hadith text only emerged in the third century of Hijrah, i.e. in the era of al-Bukhāri. A few others believe that it started in the era of Malik of the Umayyad. This orientalist’ mindset affects some Muslim intellectuals who accept this premise. One of them is Harun Nasution, a well respected great mind who wrote a book entitled Islam Ditinjau Dari Berbagai Aspeknya (Islam Viewed from Various Aspects). However, historical evidence demonstrates that the writing of hadith was carried out at the time when the Prophet was still alive. A number of sheets were discovered, which contain hadith text compilations narrated by the companions of the Prophet, such as the Ṣahīfah of ͑Ali bin Abi Ṭalib, Ṣahifah of Jābir bin ͑Abdillah, and others. Some scholars have misunderstood the message in a saying of the Prophet that prohibited the writing of hadith. They have ignored other hadith that negated the previous hadith by which the Prophet allowed the writing of hadith in his life time. Even though there are a number companions who did not write hadith in this period, it does not mean hadith were not allowed to be written, but it was due to their own preference not to write the hadith.[Perdebatan tentang penulisan hadits masa kehidupan Nabi tetap menjadi tema yang hangat dalam kajian keislaman dan kajian hadits, baik di barat maupun di dunia Islam sendiri. Beberapa orientalis berpendapat bahwa hadits tidak ditulis pada masa Nabi Muhammad. Mereka menyebutkan teks hadits mulai muncul abad ketiga hijriah, misalnya pada era Bukhari. Lainnya percaya bahwa teks hadits dimulai pada masa Malik al Umayyad. Perspektif seperti orientalis ini diterima oleh beberapa intelektual muslim Indonesia, salah satunya Harun Nasution yang menulis buku Islam ditinjau dari Berbagai Aspeknya. Bagaimanapun bukti sejarah menunjukkan penulisan hadits sudah dimulai ketika Nabi masih hidup. Sejumlah lembaran yang mengandung kompilasi teks hadits dari beberapa sahabat Nabi seperti, Ṣahīfah dari Ali bin Abi Ṭalib dan Ṣahifah dari Jābir bin ͑Abdillah. Sejumlah akademisi keliru dalam memahami pesan Nabi yang melarang menuliskan hadits. Mereka mengabaikan hadits yang menegasikan hadits sebelumnya yang membolehkan penulisan hadits selama hidup Nabi. Meskipun ada sejumlah sahabat yang melarangnya, namun ini bukan berarti hadits tidak diijinkan untuk ditulis, tetapi hal ini lebih terkait dengan masing-masing referensi untuk tidak menuliskannya.]

موقف أهل السنة و الشيعة نحو العترة النبوية دراسة تخليلية لحديث "كتاب الله وعترتي..." Daud Rasyid
MIQOT: Jurnal Ilmu-ilmu Keislaman Vol 37, No 1 (2013)
Publisher : State Islamic University North Sumatra

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.30821/miqot.v37i1.71

Abstrak: Pandangan Ahl Sunnah dan Syi‘ah terhadap Hadis Ahl al-Bayt. Hadis (kitâballâhi wa ‘itraty…) merupakan salah satu hadis yang menimbulkan perdebatan sengit antara dua aliran dalam Islam: Ahl Sunnah dan Syi`ah. Tulisan ini berupaya memaparkan persepsi kedua aliran tentang Ahl al-Bayt yang merujuk pada jalur sanad hadis ini dan menjelaskan kekuatan dalil al-Qur’an dan hadis sebagai pendukung argumentasi kedua aliran ini. Penulis menyimpulkan bahwa bagi kaum Syi`ah hadis ini dianggap sahih sehingga dijadikan pijakan dalam doktrin mereka tentang Ahl al-Bayt (keluarga). Mereka juga hanya membatasi keluarga Nabi pada ‘Ali, Fathimah, Hasan dan Husein saja. Sebaliknya, kelompok Ahl Sunnah berpendapat hadis ini dha‘îf karena terdapat perawinya yang cacat, meskipun sebagian mereka ada yang dapat menerima hadis ini karena adanya faktor penguat dari sanad lain, sehingga berimplikasi pada pemahaman mereka terhadap Ahl al-Bayt yang tidak hanya terbatas pada keempat sosok tersebut.Abstract: Ahlussunnah and Syi’ah’s Views on the Hadis Ahl al-Bayt. The Prophetic tradition (kitâballâhi wa ‘itraty…) is one of the most debated hadiths amongst the two mainstreams Islam: Ahl Sunnah dan Syi`ah. This paper tries to elucidate the understanding of both sects on Ahl al-Bayt by referring to the chain of transmitters of this hadith while explaining the quality of the Quanic and Tradition arguments as s support for their opinion. The witer comes to the conclusion that, for the Syi’ah this hadith is perceived as reliable and thus it becomes the bases for their doctrine of Ahl al-Bayt. They also confine the Prophet family to only Ali, Fathimah, Hasan and Husein. For Ahl Sunnah, however, they hold that such hadith is unreliable due to its weak transmitter, although some of them accept it with the availability of other lines of transmitters and thus imply in their understanding of Ahl al-Bayt which is not only limited to the four mentioned figures. Kata Kunci: takhrîj hadis, Ahl al-Bayt, Ahl Sunnah, Syi’ah

Dirasah Fiqhiyyah Lihadits “Bai’atain fi Bai’ah” fi Manzur al-Iqtisad al-Islami Daud Rasyid
TSAQAFAH Vol 9, No 1 (2013): Islamic Economics
Publisher : Universitas Darussalam Gontor

Hadits is one source of Islamic Law. There are contracts which are forbidden is Islamic Law. One of that forbidden contracts is two sales in one contract (bay’atayn fi bay’ahor s}afqatayn fi s}afqah). There are narrations of the Ahadith which forbids this type of contract. The paper discusses the authenticity of these narrations and its legal meaning. According to the science of Hadits that daif (weak) Hadith could not be considered as valid source of law. There are three narrations related to this topic i.e. through Abu Hurayrah, Amru ibn Shuaib and Ibn Mas’ud. The Prophet (pbh) has forbidden two sales in one contract. This Hadits is generally considered as Sahih hence some transactions which come under this type are deemed as void. Muslim scholars have different opinion with regard to the meaning of this Hadits. There are some forms of contract which are forbidden is Islamic Law such as 1. Bay’ al-ienah, 2.Bay’ al-Kali’ bil Kali’ and Bay’ al-Taqsit or Ta’jil (on deferred payment). This paper is an effort to shed the light on these types of contract referring to the opinions of Muslim intellectuals from different school of thought (Hanafite, Shafiite, Malikite and Hanbalite) with some conclusion et the end.

INDONESIAN ULAMA IN AL-HARAMAYN: A Study on the Works of al-Fâdânî and al-Bûghûrî in Musalsal Hadith Daud Rasyid Harun; Aisyah Daud Rasyid; Muhibudin Hasan Ishak
ULUL ALBAB Jurnal Studi Islam Vol 22, No 2 (2021): Islamic Education and History
Publisher : Universitas Islam Negeri Maulana Malik Ibrahim Malang

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.18860/ua.v22i2.13450

The science of hadith, the accuracy factor (ḍabt) of memorization and notes, greatly determines the validity of the hadith, in addition to the trustworthiness factor of a narrator (râwî). The impact of such a strict application of the ḍabt, affects the attitudes and habits of hadith experts, such as the time, place, and special performance of the râwî. Its purpose is to further boost the accuracy of memorizing a hadith. For example, a narrator when narrating a hadith smile, then the act of smiling is also recorded by the student. He also imitates the style of his teacher smiling when narrating the hadith. This act is passed down from generation to generation, which is known as chain-related (musalsal) hadiths. However, the type of musalsal hadith does not automatically make the hadith ṣaḥîḥ. Even some musalsals are weak; some are even unauthentic. Indonesian hadith experts who studied in Mecca (al-ḥaramayn), participated in enlivening the narration and writing books on the musalsal hadiths. The names of Shaykh Yâsîn al-Fâdânî (Padang) and Mukhtâr Aṭârid al-Bûghûrî (Bogor) are listed as hadith experts from Indonesia, who have worked in the field of musalsal. The methodology used in this article is a qualitative method with descriptive approach. The article analyzes the hadiths in the works of the two hadith experts. The finding in this study is that the contribution of Indonesian hadith experts in the field of hadith is amazing, not only in the explanation (sharḥ) of hadith, but also in more detailed fields such as musalsal.

AL-MAWDUDI, DA’I DAN PEMIKIR MUSLIM KONTEMPORER Daud Rasyid
Al-Risalah : Jurnal Studi Agama dan Pemikiran Islam Vol 11 No 1 (2020): Al-Risalah : Jurnal Studi Agama dan Pemikiran Islam
Publisher : Fakultas Agama Islam, Universitas Islam As-Syafiiyah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.34005/alrisalah.v11i1.657

Artikel ini mencoba menelaah karya-karya kontemporer tentang Abu al-A’la al-Maududi. Sebagai seorang tokoh global Da’wah dan pergerakan Islam dari India. Dalam karya-karyanya ia menawarkan solusi revolusioner dengan mengusir ideologi Barat sebagai sumber masalah dunia Islam, dan menggantinya dengan ideologi Islam. Pemikiran intinya tentang tauhid yang menempatkan Tuhan di atas segala-galanya; dakwah sebagai panggilan kepada apa-apa yang menghidupkan manusia secara menyeluruh, menghidupkan panca indera dan daya observasinya, menghidupkan daya rasa dan daya ciptanya, dan yang yang menghidupkan dhamir, hati nurani, dan bashirah ‘mata hati; dan reformasi ekonomi Islam agar memahami fakta pentingnya alamiah ekonomi yang secara alami berkembang di setiap zaman dalam kehidupan umat manusia namun harus selaras dengan ajaran Islam diuraikan dalam karya ini. This article attempts to examine contemporary works about Abu al-A'la al-Maududi as a global A figure of da’wah and Islamic movement from India. In his works, he offers a revolutionary solution by altering Western ideology as a source of problems in the Islamic world and replace it with Islamic ideology. His core thought is about monotheism which posits God above all things; da'wah as a call to what revives humanity as a whole, enliven the five senses and its observational power, enliven our taste and creativity, and those who bring to life dhamir, conscience, and bashirah ‘eyes of the heart; and Islamic economic reforms so understand the fact of the importance of the economic nature that naturally develops in the life of mankind through ages however it must be in harmony with the teachings of Islam are outlined in this work.

Dirasah Fiqhiyyah Lihadits “Bai’atain fi Bai’ah” fi Manzur al-Iqtisad al-Islami Daud Rasyid
TSAQAFAH Vol. 9 No. 1 (2013): Islamic Economics
Publisher : Universitas Darussalam Gontor

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21111/tsaqafah.v9i1.44

Hadits is one source of Islamic Law. There are contracts which are forbidden is Islamic Law. One of that forbidden contracts is two sales in one contract (bay’atayn fi bay’ahor s}afqatayn fi s}afqah). There are narrations of the Ahadith which forbids this type of contract. The paper discusses the authenticity of these narrations and its legal meaning. According to the science of Hadits that daif (weak) Hadith could not be considered as valid source of law. There are three narrations related to this topic i.e. through Abu Hurayrah, Amru ibn Shuaib and Ibn Mas’ud. The Prophet (pbh) has forbidden two sales in one contract. This Hadits is generally considered as Sahih hence some transactions which come under this type are deemed as void. Muslim scholars have different opinion with regard to the meaning of this Hadits. There are some forms of contract which are forbidden is Islamic Law such as 1. Bay’ al-ienah, 2.Bay’ al-Kali’ bil Kali’ and Bay’ al-Taqsit or Ta’jil (on deferred payment). This paper is an effort to shed the light on these types of contract referring to the opinions of Muslim intellectuals from different school of thought (Hanafite, Shafiite, Malikite and Hanbalite) with some conclusion et the end.

AL-MAWDUDI, DA’I DAN PEMIKIR MUSLIM KONTEMPORER Daud Rasyid
Al-Risalah : Jurnal Studi Agama dan Pemikiran Islam Vol 11 No 1 (2020): Al-Risalah : Jurnal Studi Agama dan Pemikiran Islam
Publisher : Fakultas Agama Islam, Universitas Islam As-Syafiiyah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.34005/alrisalah.v11i1.657

Artikel ini mencoba menelaah karya-karya kontemporer tentang Abu al-A’la al-Maududi. Sebagai seorang tokoh global Da’wah dan pergerakan Islam dari India. Dalam karya-karyanya ia menawarkan solusi revolusioner dengan mengusir ideologi Barat sebagai sumber masalah dunia Islam, dan menggantinya dengan ideologi Islam. Pemikiran intinya tentang tauhid yang menempatkan Tuhan di atas segala-galanya; dakwah sebagai panggilan kepada apa-apa yang menghidupkan manusia secara menyeluruh, menghidupkan panca indera dan daya observasinya, menghidupkan daya rasa dan daya ciptanya, dan yang yang menghidupkan dhamir, hati nurani, dan bashirah ‘mata hati; dan reformasi ekonomi Islam agar memahami fakta pentingnya alamiah ekonomi yang secara alami berkembang di setiap zaman dalam kehidupan umat manusia namun harus selaras dengan ajaran Islam diuraikan dalam karya ini. This article attempts to examine contemporary works about Abu al-A'la al-Maududi as a global A figure of da’wah and Islamic movement from India. In his works, he offers a revolutionary solution by altering Western ideology as a source of problems in the Islamic world and replace it with Islamic ideology. His core thought is about monotheism which posits God above all things; da'wah as a call to what revives humanity as a whole, enliven the five senses and its observational power, enliven our taste and creativity, and those who bring to life dhamir, conscience, and bashirah ‘eyes of the heart; and Islamic economic reforms so understand the fact of the importance of the economic nature that naturally develops in the life of mankind through ages however it must be in harmony with the teachings of Islam are outlined in this work.

IMPLEMENTATION OF THE ISLAMIC BANKING CONCEPT ON CUSTOMERS AS PARTNERS OF ISLAMIC BANKS IN THE PERSPECTIVE OF ISLAMIC DA'WAH Asmawi, Moh; Rasyid, Daud; Wilestari, Median
Al-Risalah : Jurnal Studi Agama dan Pemikiran Islam Vol 16 No 1 (2025): Al-Risalah : Jurnal Studi Agama dan Pemikiran Islam
Publisher : Fakultas Agama Islam, Universitas Islam As-Syafiiyah

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.34005/alrisalah.v16i1.4233

This research investigates the implementation of Islamic banking as a means to support da’wah, emphasizing the role of Islamic banks not only as financial institutions but also as platforms for disseminating Islamic values and promoting societal welfare. The study employs a mixed-method approach, integrating both quantitative and qualitative methods to provide a comprehensive and nuanced understanding of the phenomenon. Findings reveal that public awareness of the principles of Islamic banking remains relatively low. However, most customers of Islamic rural banks (BPR) in the Jabodetabek area perceive that Islamic banks have successfully implemented Islamic banking principles. This study further demonstrates that the social and economic impact of Islamic banking aligns strongly with the goals of Islamic da’wah by offering halal financial transaction alternatives and enhancing the connection between Islamic banking and Islamic da’wah. Key implications include the need for intensified education and socialization efforts, involvement of all stakeholders as educational agents, reinforcement of the Sharia Supervisory Board’s (DPS) role, improved transparency and justice, expanded outreach, and strengthened alignment between Islamic banking practices and da’wah objectives. This research contributes to understanding Islamic banking as an instrument for economic-based da’wah, highlighting its potential to influence financial behavior in alignment with Islamic principles.

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