Journal of Hadith Studies
The journal receives articles from researchers who have new and progressive issues on scholarly study of all aspects of Hadith and Hadith Sciences related, but not limited, to Islamic teachings resources, Islamic thoughts, philosophy, geography, history, law, political science, economics, education, culture, anthropology, sociology, literature, Islamic propagation (dakwa), communication, psychology, science and technology, international relations, environmental and developmental issues, as well as ethical questions related to Hadith and Hadith Sciences research available all around the world. The journal also covers contemporary Hadith and Hadith Sciences issues emerging in the world. We invite and appreciate writers who write any Bahasa, English, or Arabic scientific work in the form of both research report and significant opinion on Hadith and Hadith Sciences and issues mentioned above. Any work published in this journal does not represent this journal editorial board opinion and perspective, but merely its writer findings and thought. For this reason, it is essential that the writer is fully responsible for whatever he or she wrote.
Articles
75 Documents
<![CDATA[Transformasi Ideologi dan Kritik Rasional terhadap Hadis Mut’ah: Studi Hermeneutis Interpretasi Sayyīd Ḥusain Al-Mūsawī ]]>
<![CDATA[Reza, Raja Fahrul]]>
<![CDATA[ Journal of Hadith Studies Vol. 5 No. 2 (2022): Journal of Hadith Studies ]]>
Publisher : <![CDATA[ASILHA (Asosiasi Ilmu Hadis Indonesia) ]]>
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DOI: 10.32506/johs.v5i2-02
<![CDATA[This study aims to explore Ḥusain Al-Mūsawī's Interpretation of the Mut'ah Hadiths in his book Lillāhi Thumma Lī Al-Tārīkh: Kashfu Al-Asrāri Wa Tabri'atu Al-A'immati Al-Athār and how the Context of Ḥusain Al-Mūsawī's Ideological Shift Affects His Interpretation of the Mut'ah Marriage Hadiths. This discussion is interesting because nikah mut'ah, which is doctrinally considered valid in the Shi'a tradition, was sharply criticized by a scholar of ahl al-Bait, who was previously part of the Shi'a scholar himself. As an insider-turned-internal critic, Al-Mūsawī displays a deep intellectual and spiritual struggle, reflecting the tension between tradition and rationality. This study uses a qualitative method with Gadamer's hermeneutic analysis knife to understand the involvement of historical context in the interpretation of texts. This study found that Ḥusain Al-Mūsawī's interpretation of the nikah mut'ah hadith underwent significant changes as a result of his ideological shift from the Shi'a school to a more rational and contextual approach. Al-Mūsawī considers that the hadiths that support mut'ah, even though they are found in the books of Shi'a mu'tabar, are no longer worthy of argument because they are full of distortions of meaning, contrary to the Qur'an, common sense, and modern social values. In addition, he also considered his historical awareness and life experiences in reading the hadith texts. The transformation of Sayyid Husain al-Musawi's thought shows how pre-understanding and historical experience can reshape the meaning of religious texts. His criticism of mut'ah and other Shi'a doctrines is not merely an emotional reaction, but an intellectual reflection rooted in moral and scientific responsibility. This study opens up space for a more critical and inclusive cross-sectarian dialogue.]]>
<![CDATA[Menelaah Kitab Syarḥ Al-Arba‘īn An-Nawawiyyah Karya al-‘Usaimin: Sebuah Kajian Pemahaman Islam Kontemporer ]]>
<![CDATA[Adli, Muhammad]]>;
<![CDATA[Hakim, Putri Rahmah Nur]]>;
<![CDATA[Abdullah, Irwan]]>
<![CDATA[ Journal of Hadith Studies Vol. 6 No. 1 (2023): Journal of Hadith Studies ]]>
Publisher : <![CDATA[ASILHA (Asosiasi Ilmu Hadis Indonesia) ]]>
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DOI: 10.32506/johs.v6i1-01
<![CDATA[This study explores the hadith commentary (sharḥ) in Al-Arba‘īn an-Nawawiyyah by Muhammad ibn Ṣāliḥ al-‘Usaimin. It focuses on assessing the depth and methodology of al-‘Usaimin’s interpretation of the forty hadiths compiled by Imam al-Nawawī. The objective is to examine how al-‘Usaimin presents his commentary and how his approach contributes to a more nuanced understanding of Islamic teachings within a contemporary framework. This research adopts a qualitative library research design. The primary data source is al-‘Usaimin’s Syarḥ al-Arba‘īn an-Nawawiyyah, while secondary sources include relevant books, academic journals, and other scholarly works. Data were collected through various references, including printed and digital materials. The analysis applies discourse analysis, involving the systematic examination and interpretation of texts from both primary and secondary sources. The findings indicate that al-‘Usaimin’s commentary is marked by a strong integration of Qur’anic verses to reinforce the meanings of the hadiths. His adherence to the structure and order established by al-Nawawi reflects a methodological consistency, while his inclusion of supplementary hadiths enriches the explanatory depth. Overall, al-‘Usaimin’s work demonstrates a thoughtful and systematic effort to contextualize prophetic traditions for modern readers, offering a comprehensive and spiritually grounded interpretation.]]>
<![CDATA[Ekspresi Tajdid dalam Syarah Hadis: Kajian Historis atas Subul al-Salām karya al-Ṣanʿānī (w. 1182 H/1769 M) ]]>
<![CDATA[Mukaromah, Kholila]]>
<![CDATA[ Journal of Hadith Studies Vol. 6 No. 2 (2023): Journal of Hadith Studies ]]>
Publisher : <![CDATA[ASILHA (Asosiasi Ilmu Hadis Indonesia) ]]>
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DOI: 10.32506/johs.v6i2-01
<![CDATA[Subul al-Salām by al-Ṣanʿānī represents a critique of sectarian fanaticism within Islamic jurisprudence, articulated through his commentary on hadith. This critique is closely linked to al-Ṣanʿānī’s concern over the decline of the Muslim ummah in the Arab region during the 11th–12th centuries AH, which in turn spurred the discourse of Islamic intellectual reform as a response. Through a historical inquiry, this study aims to explore the relationship between his commentary on Bulūgh al-Marām and the socio-cultural dynamics experienced by al-Ṣanʿānī. This research is based on library sources and employs a qualitative method. It addresses three key questions: a) In what ways can the tendency to disengage from rigid adherence to a particular school of law be identified as a defining characteristic of al-Ṣanʿānī’s hadith commentary in Subul al-Salām? b) What historical factors contributed to the emergence of this characteristic? c) How do these factors correlate with the transformation toward a new model of understanding hadith commentary? The findings of this study reveal that al-Ṣanʿānī employed a critical and corrective approach to interpreting hadith, often engaging with and reassessing views from various legal schools. There is a close connection between the paradigm of Ibn Taymiyyah, which had developed as a discourse of tajdīd in the Arab-Islamic world at the time, and al-Ṣanʿānī’s dissatisfaction with sectarian conflicts, particularly in his homeland, Yemen. Ultimately, Subul al-Salām is also associated with his decision to renounce the Zaydī madhhab and adopt a non-aligned stance, free from commitment to any single madhhab.]]>
<![CDATA[Diversitas Metodologi Syarah Hadis di Indonesia Awal Abad ke-20: Studi atas Karya Mahfuẓ al-Turmusī dan Kasyful Anwar al-Banjarī ]]>
<![CDATA[Munirah]]>
<![CDATA[ Journal of Hadith Studies Vol. 6 No. 1 (2023): Journal of Hadith Studies ]]>
Publisher : <![CDATA[ASILHA (Asosiasi Ilmu Hadis Indonesia) ]]>
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DOI: 10.32506/johs.v6i1-02
<![CDATA[The tradition of hadith in Indonesia is an important intellectual heritage that reflects the dynamics of local Islamic thought. However, in-depth studies of the methodology of hadith syarah by Nusantara scholars, especially in the early 20th century, are still rare. This study aims to analyze the methods and characteristics of hadith narration in two important works: al-Khil'ah al-Fikriyyah by Muhammad Mahfūẓ al-Turmusī and al-Tabyīn al-Rāwī by Kashful Anwar al-Banjarī. This research uses a qualitative approach based on literature studies, with the sociological theory of Karl Mannheim's knowledge as the framework of analysis, as well as hermeneutic methods in reading texts. Research shows that Mahfūẓ uses the taḥlīlī method with a linguistic approach and academic systematics, including sanad analysis, sentence structure, to the dimensions of logic and balaghah. Meanwhile, Kashful Anwar uses the communicative and populist method of ijmālī, based on the content of moral messages and religious practices, and enriched by fiqh and Sufism. Both of them studied Arba'īn Nawawī, but with different styles and orientations. This difference is due to the audience factor that each faces; Mahfūẓ targets students and scientists, while Kashful targets the general public of Banjar. These findings confirm that the method of hadith syarah in Indonesia is contextual, flexible, and integrated with the social reality of the ummah. This tradition also shows the intellectual independence of Nusantara scholars in developing Islamic scientific treasures in a creative and relevant manner. .]]>
<![CDATA[Analisis Kriteria Kesahihan Matan dalam Hadis: Kajian Teori dan Metodologi ]]>
<![CDATA[Hikmah, Nur]]>;
<![CDATA[Pangestu, Satrio Anugrah]]>;
<![CDATA[Luthfia, Nisha]]>
<![CDATA[ Journal of Hadith Studies Vol. 6 No. 2 (2023): Journal of Hadith Studies ]]>
Publisher : <![CDATA[ASILHA (Asosiasi Ilmu Hadis Indonesia) ]]>
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DOI: 10.32506/johs.v6i2-02
<![CDATA[The issue of hadith authenticity, particularly among Orientalist scholars, has generated a critical and controversial discourse. Prophetic hadith is often perceived as irrelevant to contemporary realities, largely due to the socio-cultural and environmental contexts in which it originated. This situation highlights the need for focused studies on matn (textual) criticism to identify the core criteria most commonly used in assessing the authenticity of hadith texts. This study addresses two main questions: (1) Have the criteria for matn authenticity evolved? and (2) How can these criteria be applied to contemporary issues? The research employs a Systematic Literature Review (SLR) method, based on journal articles and books published between 2015 and 2023. Sources were collected using keywords such as “matn criticism” and “textual authenticity,” retrieved from Google Scholar and Semantic Scholar, then analyzed and displayed in tabular form. The findings indicate a notable evolution in methodological approaches and perspectives on hadith authenticity. Scholars have increasingly adopted contextual and hermeneutical frameworks to interpret hadith in light of current socio-historical realities. The debate on the validity of hadith texts also reflects shifting views on canonical collections like Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim. These developments illustrate the methodological diversity and the ongoing efforts to reinterpret Islamic intellectual heritage in a way that responds to modern challenges.]]>
<![CDATA[Kudeta dalam Perspektif Hadis:Analisis Kontekstual dengan Pendekatan Ma’ānī Al-Ḥadīth ]]>
<![CDATA[Zulfa, Nizam]]>
<![CDATA[ Journal of Hadith Studies Vol. 4 No. 2 (2021): Journal of Hadith Studies ]]>
Publisher : <![CDATA[ASILHA (Asosiasi Ilmu Hadis Indonesia) ]]>
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DOI: 10.32506/johs.v4i2-04
<![CDATA[Coups are a political phenomenon that has occurred many times. Be it in the state leadership system, political parties, institutions and other organizations. Therefore, the phenomenon of a coup has the potential to always appear as long as there is a system of power. Seeing the phenomenon of coups which is part of politics, Islam as a kaffah religion , of course, has its own views, especially in this case the Qur'an and hadith. This assumption is the background for the researcher to conduct a study on the coup when viewed from the side of the hadith of the Prophet PBUH by departing from the hadith narrated by Abu Dawūd number 4248. This type of research is qualitative research and is descriptive-analytical. This research approach uses the theory of Ma’āni al-Ḥadīth as an analytical tool to interpret the hadith of the Prophet. In this case, the theory of Ma’āni al-Ḥadīth uses two methods, namely historical and hermeneutical. Data was collected through library research . From this study, the findings obtained are 1) historically, the hadith about the coup from the side of the study of sanad and matan is of authentic quality, so there is no doubt about the validity of the hadith. 2) The hadith about the coup (narrated by Abu Dawūd number 4248) entrusts obedience to the agreed leader as long as he does not deviate from the prevailing leadership norms. 3) The contextualization of the hadith about the coup in the Indonesian context is that the people are obliged to obey the President as a leader, because he is elected as a leader based on consensus through elections by all the people and as long as he is able to be a good leader. A coup in Indonesia could happen, but the chances are very small.]]>
<![CDATA[Pemahaman Hadis-Hadis Terkait Niqab: Studi Atas Kitab Al-Niqāb Ādah Wa Laisa Ibādah ]]>
<![CDATA[Mi'raj, Muhammad]]>
<![CDATA[ Journal of Hadith Studies Vol. 4 No. 2 (2021): Journal of Hadith Studies ]]>
Publisher : <![CDATA[ASILHA (Asosiasi Ilmu Hadis Indonesia) ]]>
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DOI: 10.32506/johs.v4i2-05
<![CDATA[The phenomenon of the niqab, or face veil, is no longer unfamiliar among Indonesian women, particularly in urban areas. Public responses vary, ranging from acceptance to rejection. Discussions on the niqab have expanded, especially in Arab regions, where it is often associated with cultural and religious dimensions. Mahmoud Zaqzouq, in his work Al-Niqab ‘Adah wa Laisa ‘Ibadah, argues that the niqab is a cultural tradition rather than a form of worship. This study aims to: (1) examine the use of hadiths related to the niqab in Al-Niqab ‘Adah wa Laisa ‘Ibadah (2) explore Zaqzouq's interpretation of niqab-related hadiths, and (3) investigate scholarly debates surrounding his views. The research adopts a qualitative descriptive approach, utilizing library research and inductive-deductive analysis. Data were collected from Zaqzouq’s primary text and relevant secondary sources. The findings reveal that the hadiths presented in the book emphasize that wearing the niqab is not obligatory. They focus on the definition of female aurah which particularly during prayer includes the entire body except the face and hands. Zaqzouq contends that neither Islamic texts nor rational reasoning obligate women to wear the niqab, and therefore it cannot be considered an act of worship. His view has sparked both support and opposition: some scholars see the niqab as a pre-Islamic cultural practice, while others regard it as a valid religious obligation.]]>
<![CDATA[Lanskap Pemikiran Hadis di Amerika: Gagasan Jonathan A.C Brown tentang Kritik Matan ]]>
<![CDATA[Tumewu, Noufal P.]]>;
<![CDATA[Ismail, Padli]]>
<![CDATA[ Journal of Hadith Studies Vol. 5 No. 2 (2022): Journal of Hadith Studies ]]>
Publisher : <![CDATA[ASILHA (Asosiasi Ilmu Hadis Indonesia) ]]>
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DOI: 10.32506/johs.v5i2-04
<![CDATA[This paper attempts to review the landscape of hadith development in America and focuses on one of the ideas that examines the study of hadith text criticism by Jonathan A.C Brown in his article The Rules Matn Criticism: There Are No Rules. Exploring how Brown criticizes hadith text studies which in his view have received less attention from scholars and Islamic researchers, the results of this review show that the criticism presented by Brown leads to the absence of methodologically determined criteria for matan criticism. He proves this by giving examples of several scholars who reject hadiths that are considered flawed in terms of matan, but at other times take hadiths that according to Brown have the same flaws. This uncertainty is what makes Brown assume that scholars and researchers pay less attention to matan studies compared to sanad studies which are considered more important in determining the quality of a hadith. This review uses a library research type of research by looking at Brown's ideas through several of his statements related to hadith studies.]]>
<![CDATA[Metodologi Pemahaman Hadis Abad XXI: Tradisi dan Inovasi dalam Studi Hadis Kawasan ]]>
<![CDATA[Wagola, Zulkifli]]>
<![CDATA[ Journal of Hadith Studies Vol. 5 No. 2 (2022): Journal of Hadith Studies ]]>
Publisher : <![CDATA[ASILHA (Asosiasi Ilmu Hadis Indonesia) ]]>
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DOI: 10.32506/johs.v5i2-05
<![CDATA[The transmission of hadith understanding in Indonesia is often perceived as rigid and authoritative. However, beneath this perception lies a complex methodological dynamic. The interplay between religious authority, local traditions, and global thought provides a space for critical engagement. This study aims to identify and analyze the methodological approaches applied in hadith studies in 21st-century Indonesia and propose future directions for methodological development. Two key issues are addressed: first, how contextual approaches are applied in the methodology of hadith interpretation by Indonesian scholars in the 21st century; and second, what criteria are employed by hadith experts in evaluating narrations within a modern context. This research adopts a qualitative approach through a library-based study. Data analysis includes literature review, textual analysis of hadith and relevant scholarly works, interpretation within socio-historical contexts, and formulation of conclusions and recommendations based on the findings. The study reveals that early scholars such as al-Raniri and al-Maqassari, along with modern figures like Muhammad Syuhudi Ismail, Kamaruddin Amin, and Tengku Muhammad Hasbi Ash-Shiddieqy, highlight the significance of flexibility and critical analysis in hadith comprehension. Moreover, scholars such as Ali Mustafa Ya’qub and Kamaruddin Amin emphasize the synergy between tradition and innovation, which fosters a more inclusive understanding of hadith in the Indonesian context. The findings of this research are expected to enrich the academic discourse in hadith studies by illustrating how contextual approaches and modern criteria for hadith criticism can be adapted to address contemporary challenges.]]>
<![CDATA[Teori dan Metodologi Sanad Hadis: Kajian Jarḥ wa Ta’dīl ]]>
<![CDATA[Imaduddin, Muhammad]]>;
<![CDATA[Akbar, M Khairul Hafiz]]>
<![CDATA[ Journal of Hadith Studies Vol. 6 No. 2 (2023): Journal of Hadith Studies ]]>
Publisher : <![CDATA[ASILHA (Asosiasi Ilmu Hadis Indonesia) ]]>
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DOI: 10.32506/johs.v6i2-05
<![CDATA[The status of hadith as a foundational source of Islamic law necessitates rigorous criticism and verification from various dimensions. This imperative becomes particularly significant in light of the proliferation of mawḍūʿ (fabricated) hadiths, which increased substantially following the era of Fitnah. The widespread circulation of such fabrications resulted in the merging of spurious reports with authentic traditions, thereby complicating the process of authentication. In this context, the role of hadith transmitters (narrators) emerges as a pivotal element in determining the validity of a hadith, wherein the assessment of a narrator’s credibility is essential. The discipline of jarḥ wa taʿdīl provides a systematic and methodological framework established by classical scholars to evaluate the reliability of narrators. As socio-religious contexts continue to evolve and knowledge becomes increasingly digitized, the urgency of revisiting and recontextualizing this field becomes more apparent. This study seeks to map the scholarly discourse on jarḥ wa taʿdīlby analyzing academic works published between 2016 and 2023. Employing the Systematic Literature Review (SLR) method, this research reveals that the methodological development within jarḥ wa taʿdīl studies remains largely stagnant, with the majority of contemporary literature focusing on definitional aspects, historical trajectories, foundational principles, and classical applications as articulated by early Islamic scholars. However, the study also identifies emerging trends that suggest potential areas of innovation. These include the application of jarḥ wa taʿdīl principles in contemporary religious and social contexts, as well as a growing interest in digital methodologies for hadith evaluation. Such developments highlight the need for sustained and methodologically robust scholarly efforts aimed at revitalizing the study of jarḥ wa taʿdīl and adapting its principles to contemporary challenges.]]>
