COVID-19 has been declared as a global pandemic by World Health Organisation (WHO). Certain Muslims associated the emergence of Al-Ṯurāyya with the fading of Coronavirus Disease 2019 (COVID-19). This article aimed to discuss the text and context of the Hadith Al-Ṯurāyya (الثُريَّـــــــــــا) and its link to the termination of COVID-19. Classical and contemporary scholars’ opinions were analysed in this study. The methodology used involved inductive and deductive supplemented with critical analysis determining the most appropriate opinion on this matter. Further empirical study of the visibility of Al-Ṯurāyya in the Islamic history were analysed using Stellarium Astronomy Software 0.20.0. The findings of the study revealed that the hadith refers to the disappearance of disease pertaining to fruits and crops and not to related to the end of any pandemic. Additionally, the rise of Al-Ṯurāyya showed no connection with pandemic termination in the Islamic history. In conclusion, the claim that COVID-19 will disappear with the emergence of Al-Ṯurāyya can be rejected.
The implementation of waqf introduced by the Prophet SAW and his companions are the main reference and guidance for Muslim to expand its continuity for particular category of waqf infrastructure. This article aims to examine the definition and concept of waqf infrastructure. The discussion focuses on analysis of textuals Hadith of waqf that derived from al-Kutub al-Sittah and its application in the perspective of Maqasid al-Sunnah. It is found that there are 36 textuals Hadith regarding waqf in al-Kutub al-Sittah whereby 27 textuals Hadith are categorised as waqf infrastructure. In terms of the discussion on waqf infrastructure within the framework of textuals Hadith, there are 3 main categories such as religious infrastructure, public infrastructure and general infrastructure. In addition, there are 6 types of waqf infrastructure under those categories including waqf of land, waqf of garden, waqf of well Bayruhaʾ, waqf of land for mosque and waqf of military weapons. In the light of Maqasid al-Sunnah, it signifies the development of waqf infrastructure must be in line with the principals and its implementation that introduced by the Prophet SAW and his companions RA.
The interpretation submitted by the translator of mashaf Quran against the pronouncement of al-kawkab and al-kawakib means ‘star’. Based on the studies from the modern astronomy, both words refer to a planet. The study of the meaning of al-kawkab and al-kawakib is about explaining more appropriate meanings based on the context of Islamic astronomy. The main objective of this study is to identify the meaning of al-kawkab and al-kawakib terms in al-Quran and to analyze the correlation between Quranic commentaries with modern discoveries of planets in the solar system. Methods of comparison between the views of Quranic commentaries and modern astronomy are highlighted with reference based on classical and contemporary tafseers, and modern astronomy literature. The study found that there are four passages that discuss physical characteristics of planets. In addition, the reason that may be adduced to explain appropriate translations for the words al-kawkab and al-kawakib as ‘planet’ is based on the majority of Quranic commentaries and research on the difference in physical nature of planets and stars. In conclusion, the is no difference between Quranic commentaries and modern astronomy related to planets and their features. Thus the pronouncement of al-kawkab and al-kawakib in the Quran refers to a planet, not a star.
Fever is one of the body’s natural responses to any virus or bacterial infection. In the hadith, fever is described as being a compassionate spark made from fire, proof of which is that fever is caused by body heat. Using both inductive and deductive methodologies, this article seeks to provide a comparative examination of fever from the perspective both of hadith and of the discussions contained within a Malay medical text. This study, on the sources of al-Kutub al-sitta, has found that there are nine hadiths that expound on fever and its treatment, and that these can be divided into two main types:  those that view fever as a disease and then show the most suitable methods for treatment, including treatment techniques, the reading of appropriate ruqya, and the most suitable materials for so doing; and  those that present fever as being the eternal removal of sin by Allah. On the other hand, the Malay medical manuscript Kitab Bermacam-Macam Khasiat explains fever and its various types, how to treat fever using herbs, and its use as a means for healing. From the similarities between the hadith that are discussed here and the Malay medical text, it can be seen that the primary means for treating fever is through the use of water. In terms of medical philosophy, the Prophet SAW gave and emphasised a single-compound treatment method, whereas Malay medical manuscripts place more emphasis on mixed-compound treatments. In order to explain the hadith, our analysis has found that it is suggested that prayers or specific ruqya in which our submission of hope to Allah are employed, while Malay medical manuscripts help highlight the experience and knowledge of herbal remedies within the community and how such treatments have been passed from one generation to the next.
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.
There are various verses in the Qurʾan which apparently lead to the meaning of war. With regard to its intepretation of its related verses, there are mainly two different views. The first view argues that war in Islam will not happen but in a defensive manner. In other words, a war among Muslims would not happen unless they have been attacked and their reaction is in the form of counter attack in order to protect their dignity and life. The second view sees war in offensive manner. It is considered as a holy war (jihād) which is under the category of striving in the cause of Allah, and recommended to gain the status of martyrdom (syahīd).
These different views create variant intepretations of the word jihād and war. The existance of certain groups related to terrorism such as Islamic State of Iraq and al-Syam (isis), al-Qaeda, Abu Sayyaf, Jemaah Islamiyyah and others, abusing the name of Islam and using hostile approaches in order to achieve their aims, have clearly a negative impact on Islam.
This article reviews the meaning of jihād and war in accordance to the Qurʾanic perspective in order to address this issue fairly. Relevant data have been taken from selected authoritative Qurʾanic exegesis pertaining to verses of jihād and war. It uses content analysis to analyse those related data.The article concludes that jihad in Islam is subject to sincere intention and a clear objective: it does not simply mean fighting. A war should be viewed from different aspects whether defensive or offensive because different backgounds will lead to the both. Both jihad and war are clearly different from terrorism, and both of them are associated with the meaning of fī sabīllah as commonly understood.
Estate planning is a process in which estates are being distributed during one’s lifetime to meet a testator’ intention. In this context, innovation is vital in selecting and applying appropriate instruments which are in accordance with the Islamic principles. In Malaysia, various conflicts of distribution of estates or wealth occur among the beneficiaries and non-beneficiaries, mainly due to the sole reliance on faraid, delayed application of distribution of estates by the beneficiaries, bureaucratic challenges which lead to the lock down of Muslims’ estates and other related issues. The main objective of this article is to explore the concept of innovation in the planning of the distribution of estates according to the Quran and Sunnah. In achieving this objective, the content analysis methodology is applied by using primary and secondary data. The study has found that the innovation in estates planning needs to be applied regularly to resolve the problems and difficulties faced by Muslims in their estates distribution, due to the current limitations and restraints. The guidance of the innovation has been ordained in the Quran and Sunnah and they are to be explored by the Muslims themselves.
The scholarship of al-Daraqutni in the discipline of hadith gains prominence through his work “al-ʿIlal al-Warida fi al-Ahadith al-Nabawiyya”. His evaluation of the al-tafarrud, narrated by a reliable transmitter, was alleged to be inconsistent, whereby some of the narrations were accepted by him, and some were not. As for the narration of al-tafarrud, which contained additional elements from a trustworthy transmitter, al-Daraqutni commented using the term “ziyada thiqa maqbula”. This lexicon implied that al-Daraqutni accepted the narrations in totality. However, Ibn Hajar objected by citing that al-Daraqutni did not accept ziyada thiqa unconditionally. There seemed to be a contradiction between al-Daraqutni’s usage of terminology in contrast to other scholars such as Ibn Hajar. Therefore, this article intends to analyze the methods employed by al-Daraqutni in evaluating al-tafarrud, transmitted by trustworthy transmitters as mentioned in his book “al-ʿIlal al-Warida”. This qualitative study was analyzed using content analysis by means of inductive and deductive methods. The research found that the method used by al-Daraqutni to evaluate the al-tafarrud transmission was consistent throughout and showed no contradiction. Not only did he emphasized the trustworthiness of the transmitters, he further scrutinized the reference to qarina, which accompanied the narration, before concluding his evaluation.
This paper seeks to analyze the hadith texts which have been misinterpreted by various extremist groups to justify their terrorist acts. There were several narrations in the hadith that mention extremist acts in the past, such as the beheading of Abu Jahal by Ibn Mas’ud, the burning of enemies alive by Caliph Ali, and the presentation of the beheaded head of al-Aswad al-’Ansi to the Prophet PBUH. Unfortunately, these narrations were manipulated by extremist groups as their arguments to justify their extremist acts, without examining in depth the reasons why they occurred. This article aims to investigate the legitimacy of the stories, and find justification for the actions if they actually occurred. This paper uses qualitative research methodology by discussing hadith scholars’ views and their interpretations of the jihad texts. The findings of the study show the extremist groups’ dependency on the literal meaning of the hadith texts, and ignoring the context of the hadith. They also depend on weak hadiths that have been rejected by hadith scholars. Finally, this study outlines various ideas and suggestions to overcome confusion due to the misinterpretation of hadith texts by extremist groups.