The propagation of bogus hadiths within the Muslim community can no longer be ignored due to the advancement of modern technology. The Internet and social media give a platform for the unfettered transmission of any material, including weak and fake hadiths. The purpose of this study is to present a new narrative on fake hadiths and describe the varieties of “contemporary fake hadiths” that are prevalent in the community. All relevant documentary and video information is studied using inductive, deductive, and descriptive methods in order to provide a foundation for a discussion of modern fake hadith along with pertinent examples. According to the findings of the study, a modern fake hadith is a statement that claims to be related to the Prophet Muhammad SAW, whether the statement has a basis of evidence but is misunderstood or does not have a basis of evidence but is associated with the Prophet SAW. The types of modern fake hadith are:  testimony and claims of meeting the Prophet accompanied by an alibi.  Testimony and assertions from the hadith, but based on a misunderstanding of the hadith’s or text’s content, and,  False evidence and assertions that are based directly on the Prophet SAW or not, and are not of the type of false hadith that have been recorded in existing fake hadith publications. In conclusion, the dissemination of erroneous hadith within the community today is not confined to what has been reported in al-Da‘ifat wa al-Mawdu‘at. There are still hadiths and modern fake rumours that continue to expose society to diverse comments and claims attributed to the Prophet SAW for a variety of purposes.
The modernity that occurs in Information Technology has resulted in the dumping of information in the digital world. This is inevitable as the use of technology in the millennium period has become essential for all parties. At the same time, the development of new media has also increased, and It has left an impact on society globally. Information greatly influences cultures, beliefs -especially religious beliefs-, ideologies, thoughts, value systems, behaviours and social interactions. This study discussed the issues raised by Samina Ali in the TEDx Talks channel. The methodology used was a qualitative design using content analysis as the data analysis method. The results of this study showed that the interpretation presented by Samina Ali is in direct contradiction to the interpretation agreed upon by authoritative scholars. Therefore, Muslims need to be more cautious in seeking information about Islam in the TED Talks YouTube channel as not everyone is qualified to speak about religion without expertise and authority in that field.
The individuals who narrated the hadith in the Six Books attracted the specific attention of hadith scholars. Their backgrounds and positions from the perspective of al-jarh and al-taʿdil were scrutinised. However, there were some errors in determining the narrator, especially when the name found on the chains of transmission is not the original name. This created difficulties for hadith researchers when directly referring to the book of rijal as the narrator’s biography traditionally used the narrator’s real name. Even the entry of a particular narrator’s name sometimes could not be found. Hence, this article aims to examine the error in the names of eight individuals who narrated the hadith in the Six Books. In this regard, the qualitative research was carried out using the content analysis tool on the texts of hadiths and works of rijal. The results showed that this error stemmed from excerpts from other books, identical names of narrators, differences between manuscripts, attributions to ancestral names, inverted paternal and grandfather names, and errors in the narrators’ names. In short, the ability of al-jarh and al-taʿdil scholars to identify errors in the name of the narrators reveals their thoroughness in criticising the chains of transmission of hadith.
Tafsir Pimpinan Al-Rahman (TPA) is the official Malay translation of the Quran. The government has worked on the translation ever since Malaya gained independence. Among the roles of TPA is to unite the Muslims in this country with one true belief. However, the Quran contains two types of meaning; the clear, direct verses as well as the ambiguous verses which are open for interpretations based on the translators’ ideologies. As such, the TPA is also subject to ideology-based interpretations of the translator. At the same time, the Muslims in Malaysia officially follow the Ahli Sunnah wal Jamaah and the Shafii School of belief. Therefore, this article reports on the findings from research carried out to examine the influence of the Ahli Sunnah wal Jamaah and Shafii School ideologies on the TPA translation of the Quran into Malay. Research data consists of ambiguous homonyms known as mushtarak. The research found that the TPA translation is in line with the belief and practice of the Malay Muslims in Malaysia who follow the Ahli Sunnah wal Jamaah and Shafii School of belief, through the selection of meanings consistent with the thought of the Shafii School, and the use of meaning interpretation approach to avoid resembling Allah with any creatures. This conforms to the Malaysian government’s policy on Islam.
The idea of Moderation (Wasatiyyah) is believed to be a solution towards the unity of the people. This assertion of wasatiyyah is very significant in Malaysia which has a multi-ethnic population compared to other neighbouring countries. With the diversity of races and cultures in Malaysia, a harmonious life (al-Taʿāyush al-Silmi) needs to be manifested by displaying the wasatiyyah Approach from the Islamic worldview. Thus, this article aims to present the thoughts of an influential Malaysian leader and scholar, Tuan Guru Haji Abdul Hadi Awang in the discourse of nationhood in Malaysia. This study uses different methods including; descriptive method, content analysis method, interpretive thematic analysis method, and comparative analysis method. In order to reveal his moderate ideas from Islamic point of view, the author analyses his interpretation of the Quranic verses related to nationhood. The study significantly found that the issue of national discourse or nationhood presented by him respects the belief system, Islamic justice, and national unity and it is in line with the Quran and sunnah. The pattern of wasatiyyah manifested in his thinking helped the political system in Malaysia in strengthening the national unity among the plural society too.
Terengganu Quran manuscript is one of the best manuscripts ever produced in the 19th century AD. Copying this manuscript requires precision in various aspects, especially in the aspect of writing because it is a scripture that needs to be preserved. Since at that time there was no evidence to say that there was a body that checked the accuracy of the writing method, then a study on the aspect of the fawāṣil is very necessary to do. This study focuses on the Terengganu Quran manuscript IAMM 2012.13.6 which is a collection at the Islamic Art Museum Malaysia. The objective of this study is to look at the aspect of fawāṣil which is one of the important aspects in the writing of the Quran. In addition, the meaning aspect of the sentence is also examined to see if it has implications that can change the meaning of the sentence. Qualitative research methods are used to examine the text of the Quran from surah al-Baqarah and the data are analyzed using inductive and deductive methods. The same method is also used to examine aspects of sentence meaning. The results of the study found that there is a difference of fawāṣil in the Terengganu Quran manuscript if seen in the view of the scholars fawāṣil. Differences in this aspect have led to the effect of sentence interpretation. However, this difference does not change the law because the place of the difference does not occur in the sentence of law. The results of the study also prove, most likely that the writer of this manuscript has its own method based on the knowledge available at that time.
Some contemporary scholars of the Qur’an seeks to popularize the use of the theory of kulliyyāt al-tafsīr in understanding the Quranic text which is very complex. In fact, this theory of kulliyyāt al-tafsīr can rival the Izutsu’s semantic theory espoused by some contemporary Quranic scholars. Therefore, this article seeks to explain the concept of kulliyyāt al-tafsīr thoroughly and at the same time reveal its significance in the field of Qur’anic exegesis. Through the collection of data related to kulliyyāt al-tafsīr scattered in various books of tafsir and ʿulūm al-Quran, the study can conclude that kulliyyāt al-tafsīr is a general conclusion produced by the exegetes about words and styles contained in the Quran. The significance of this theory can be highlighted through the identification of the role played by kulliyyāt al-tafsīr in the field of exegesis.
Faridah Binti Mat Saman is a prominent figure among Quranic reciters in Malaysia and has won the competition of Quran recitation whether in national or international level for eight times. She has also been able to positively influence the Quranic institutions all over Kelantan and further embed her salutary impact towards the development of Tarannum studies in Malaysia starting from the year 1948 until 2018. This study is a qualitative research design using data collection methods through interviews, document analysis and declaration from Faridah Binti Mat Saman. The results show that the credibility of Faridah Binti Mat Saman has inspired Kelantan institutions through her morale, knowledge, expertise and skills which has resulted to favourable outcomes towards the institutions and the growth of Quranic tarannum studies in the state and Malaysia in general.
The depiction of heaven as a supernatural thing that is hard for human beings to perceive is understandably difficult. Thus, the person who delivers divine messages about it to the masses requires a high level of language ability and delivery skills in order to be able to convince the audience. This study aims to examine the style of language in the hadiths containing descriptions of heaven from the perspective of mubālaghah. The research objectives are achieved through content analysis through which, hadiths related to description of heaven in Ṣaḥīḥ Muslim are probed and the elements of mubālaghah in them are identified and analyzed. The mubālaghah approach by al-ʿAlawi is used as a theoretical basis in identifying and analyzing the elements of mubālaghah. The findings show that Rasulullah SAW decribed the inhabitants, the nature of heaven and the blessings provided to its inhabitants by using various mubālaghah approaches such as applying the elements of bayan, repeating sentences with the same meaning and completing sentences with hyperbole. Objects used as symbols were chosen from the socio-cultural environment of the society at that time such as the moon, stars, musk, horses, gems and significant rivers such as the Nile, Saihān and Jaihān. The most prominent characteristic is that his words are rich in elements of balaghah and delivered effectively to strengthen the audience’s understanding of the theme, which subsequently leads to acceptance and belief.
This article analyses the methods applied by contemporary hadith scholars in interpreting the hadiths of the Prophet (PBUH) and the extent to which these methods were practiced by previous hadith scholars. Three leading scholars from al-Ghumārī’s family were selected, namely Aḥmad bin al-Ṣiddīq al-Ghumārī, ʿAbdullah bin Ṣiddīq al-Ghumārī and ʿAbd al-Azīz al-Ghumārī. Al-Ghumārīs are Sufi scholars who have been criticised for their method in evaluating hadith. This research focuses on the methods of interpretation used by the al-Ghumārīs and examines the qualitative research methodology applied by these three scholars in interpreting hadith. The result shows that several of their methods contradict the methods applied by the previous hadith scholars who were careful to distinguish between hadiths that are general or specific. In interpreting hadith al-fitan, these three scholars preferred to use taʾwil (an interpretation not immediately implied by the text) rather than depending on textual methods. Much of their understanding of hadith al-fitan is based on unrealistic assumptions and without any evidence.