<> "The repository administrator has not yet configured an RDF license."^^ . <> . . . "MUHAMMAD IBN IDRIS AL-SHAFI‘I’S THOUGHT ON HADITH CRITICISM (A STUDY ON HIS METHOD AND ITS APPLICATION)"^^ . "Talking about the prominent figures who had major effect in the Islamic\r\nworld, we cannot ignore al-Shafi‘i. There is no doubt that his school of thought\r\n(madhhab) itself was one of the four Islamic legal schools that have many\r\nfollowers in the world. However, as a figure who lived in the second century of\r\nHijariyah, in fact, al-Shafi‘i was known as a jurist (faqih), whereas he actually had\r\nalso big attention to the study of hadith. The title nas}ir al-sunnah (the protector of\r\nthe Sunnah) which was given to him is the evidence that he indeed had great\r\nconcern on the study of hadith. According to the prior-research, al-Shafi’i\r\nreported a hadith with the weak transmission (d}a‘if). It seems contrary in view\r\nthat al-Shafi‘i formulated the principles of transmission in his works. There are\r\nseveral other hadiths which were reported by al-Shafi‘i and seem to have problem\r\nwith their status. Looking at the contrary phenomena, this research must\r\nnecessarily be done to deal with such problem reasonably. Here, some questions\r\nwill be asked that how is al-Shafi‘i’s thought on hadith criticism and his method\r\nof selection of hadith? And how is the application of al-Shafi‘i’s method on hadith\r\ncriticism?\r\nThis study is completely a library research using the primary references\r\nrelated to al-Shafi’i and his thought especially on hadith. Then the secondary\r\nsources related to all aspects in this research like sharh} (cementation) books, rijal\r\n(narrators) books and so on. Some soft-wares are also used here to facilitate the\r\nsearching of data. The kind of this research is descriptive with the historical\r\napproach. Then, the pattern of research which is used here is deductive-inductivecomparative\r\nmethod.\r\nConcisely, his method can be divided into six conditions; (1) each reporter\r\nshould be trustworthy in his religion, (2) he should be known to be truthful in his\r\nnarrating, (3) he should be a good memorizer or a good preserver of his book, (4)\r\nhe should agree with the narrations of the huffaz}, (5) he should not be a mudallis,\r\n(6) the one who is above him (in the isnad) should be of the same character until\r\nthe hadith goes back uninterrupted to the Prophet or any authority below him.\r\nThese six conditions are similar with the five major conditions which are used by\r\nthe hadith scholars until now; Ittis}al al-Sanad (Continuity of The Chain of\r\nTransmitters), ‘Adalah (Integrity), D{abt} (Accuracy), Gayr al-Shadhdh\r\n(Conformity),‘Adam al-‘Illah (Absence of Hidden Defect).\r\nHowever, after investigating and analyzing some information related to al-\r\nShafi‘i’s method on hadith criticism, there are some improper things on al-\r\nShafi‘i’s transmission of hadiths. There are, at least, 734 weak hadiths, like\r\nmursal, munqat}i‘, mu‘d}al, mudallas, matruk, even munkar. It means, if his\r\nMusnad contains 1800 hadiths, 40,77% are considered weak. Although al-Shafi‘i\r\ndiscussed these kinds of weak hadith in al-Risalah, he seemingly did not apply\r\ntotally his method in his transmission of hadith. Moreover, there were weak\r\nhadiths that al-Shafi‘i used to support his opinion."^^ . "2011-11-17" . . . . "UIN SUNAN KALIJAGA YOGYAKARTA"^^ . . . "FAKULTAS USHULUDDIN DAN PEMIKIRAN ISLAM, UIN SUNAN KALIJAGA YOGYAKARTA"^^ . . . . . . . . . "NIM.: 07530058"^^ . "Mus’idul Millah"^^ . "NIM.: 07530058 Mus’idul Millah"^^ . . . . . . "MUHAMMAD IBN IDRIS AL-SHAFI‘I’S THOUGHT ON HADITH CRITICISM (A STUDY ON HIS METHOD AND ITS APPLICATION) (Text)"^^ . . . . . "BAB-I_IV-atau-V_DAFTAR-PUSTAKA.pdf"^^ . . . "MUHAMMAD IBN IDRIS AL-SHAFI‘I’S THOUGHT ON HADITH CRITICISM (A STUDY ON HIS METHOD AND ITS APPLICATION) (Text)"^^ . . . . . 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