Wasathiyyah is a fundamental principle in Islamic teachings that emphasises balance, ease, and rejection of all forms of extremism. This article examines wasathiyyah as prophetic practice through a thematic study of hadiths on taysir (ease), the prohibition of ghuluw (excessiveness in religion), and social values that support harmony in society. This research uses a qualitative method with a maudhu'i approach, which includes the process of takhrij, criticism of sanad and matan, and contextual meaning analysis. The results of the study show that moderation is not merely a normative concept, but is manifested in the daily practices of the Prophet Muhammad SAW, both in worship, social relations, and in responding to cultural diversity. The findings of the study confirm that the values of taysir and the prohibition of ghuluw form the ethical foundation that shapes the character of the ummah as ummatan wasathan. In the context of Indonesia's multiculturalism, these principles are intertwined with the four pillars of religious moderation, namely national commitment, tolerance, anti-violence, and acceptance of local culture. Therefore, the value of wasathiyyah in the hadith is not only relevant as a spiritual guide, but also as a social framework to strengthen cohesion, prevent polarisation, and maintain harmony amid contemporary religious dynamics. This article emphasises the urgency of revitalising prophetic practices in religious moderation to address the challenges of extremism and disorientation in religious understanding in the digital age.

Hadith constitutes an authoritative source of Islamic law after the Qur’an. However, throughout its history, its authority has been subject to continuous re-examination, both through isnād (chain of transmission) and matn (content) criticism. This article examines contemporary discourses on ḥadīth criticism and their implications for the authority of hadith by tracing classical and modern literature and comparing them with the views of contemporary Muslim hadith scholars. The findings reveal that contemporary hadith discourse can be mapped into three major perspectives: Orientalists, Occidentalists, and contemporary Muslim scholars. Orientalists such as Goldziher, Schacht, Juynboll, and others, who predominantly employed historical criticism as their main analytical tool, tend to regard hadith as a later socio-political construct, thereby casting doubt on its authority to a significant extent. Their critiques have influenced certain Occidentalist figures who highlight methodological weaknesses within the hadith tradition, particularly in transmission, codification, and the subjective nature of isnād evaluation, with a stronger emphasis on matn criticism. While the critiques of Orientalists and their resonance among modern Muslim thinkers reflect a concern that has encouraged more rigorous and comprehensive engagement with hadith studies among contemporary scholars, they often remain reductive and ahistorical. In response, contemporary hadith scholars such as Nūr al-Dīn ʻItr, al-Idlibī, al-Sibāʿī, and al-Jawābī assert that both isnād and matn criticism had in fact been practiced since the early period, even though methodological frameworks were conceptually systematized at a later stage. Consequently, the substantive authority of hadith as a normative Islamic text remains intact. This article underscores the relevance and urgency of hadith criticism methodologies in addressing modern challenges while reaffirming the central position of hadith within Islamic authority.

Al-Jarh wat Ta’dil is an important field in hadith studies that provides information about the conditions of hadith narrators based on critiques by critical scholars. These critiques follow a hierarchical structure, with shaduq being a level two endorsement after tsiqat. Despite being an endorsement, a narration from a shaduq narrator is not accepted outright and requires further scrutiny. This research analyzes the acceptance status of narrations from shaduq narrators according to critical scholars. It critically examines the case of the shaduq narrator named ar-Rabi bin Anas and investigates the reception status of his narrations. The methodology employed is qualitative with a descriptive-analytical approach, using references such as al-Jarh wat-Ta’dil literature, mustalah hadith, hadith collections, relevant books, and journals. The study demonstrates that among shaduq narrators, some receive negative critiques leading to partial rejection of their narrations. Furthermore, it shows that narrations from shaduq like ar-Rabi bin Anas are rejected if: First, they have negative critiques from scholars supported by indications after comparison with parallel narrations. Second, their hadiths are transmitted by problematic disciples; in ar-Rabi's case, his problematic disciple is Abu Ja’far ar-Razi, and the narration by this disciple occurs in isolation.

Setiap orang pasti akan mengalami kematian dan setealah kematian jasad akan dimakamkan, dan didalam Islam memakamkan jenazah adalah Fardhu Kifayah yang mesti dilaksanakan oleh orang Islam lainnya. Kesan pemakaman yang menyeramkan dan menakutkan membuat sebagain orang menghias makam dengn cara membangunnya untuk menghilangkaan kesan menyeramkan. Nabi Muhammad saw., sebagai penyampai Risalah telah menyampaikan larangaan terkait membangun makam, meskipun hal ini diamalkan sebagai persepktif yang berbeda-beda dikalangan umat Islam sendiri. Melalui penelitian Kualitatif-Deksriptif dengan sumber data yang berasal dari Observasi langung wawancara dan dokumentasi yang kemudian dianalisis dengan literature yang sesuai penelitian ini diharapkan dapat memberikan pemahaman yang konkrit terhadap kondisi pemakaman Muslim di Jl. Ibrahim Umar Kota Medan. Hasil dari penelitian ini menunjukkan bahwa kondisi pemakaman yang berada di Jl. Ibrahim Umar kota Medan menyalahi ketentuan Hadis Larangan membangun makam karena makam ditinggikan dan dibangun tanpa alasan Syar’i terlebih pemakaman tersebut merupakan tanah wakaf. Melalui penelitian ini diharapkan dapat membuka wawasan umat islam terkait hukum membangun makam.

This article wants to examine in depth and examine the book Miftah Kunuz al-Sunnah by an Orientalist named Arent Jan Wensinck which was translated by Muhammad Fuad Abdul Baqi and its contribution to the Science of Takhrij al-Hadith. In this research, the author used library research methods by referring to the main work of Arent Jan Wensinck which was translated by Muhammad Fuad Abdul Baqi, namely the book Miftah Kunuz al-Sunnah which contains hadith indexes which refer to 14 main books of hadith. The results of this research show that the book Miftah Kunuz al-Sunnah is a hadith index book that uses the takhrij bil maudhu'i method where each page is divided into three columns, each of which contains the themes of discussion. The book Miftah Kunuz al-Sunnah is also arranged alphabetically (according to the hijaiyyah letters) from the letters alif to the letters ya’. The existence of this book also has a very big contribution to the study of hadith, especially the Science of Takhrij al-Hadith, although this book still has several shortcomings and in the current era it is rarely or even no longer used. Tulisan ini ingin mengkaji secara mendalam dan menelaah kitab Miftah Kunuz al-Sunnah karya seorang Orientalis bernama Arent Jan Wensinck yang diterjemahkan oleh Muhammad Fuad Abdul Baqi serta kontribusinya terhadap Ilmu Takhrij al-Hadis. Dalam penelitian ini, penulis menggunakan metode penelitian kepustakaan (library research) dengan merujuk kepada karya utama dari Arent Jan Wensinck yang diterjemahkan oleh Muhammad Fuad Abdul Baqi yakni kitab Miftah Kunuz al-Sunnah yang berisi indeks-indeks hadis yang merujuk kepada 14 kitab induk hadis. Hasil penelitian ini menunjukkan bahwa kitab Miftah Kunuz al-Sunnah merupakan kitab indeks hadis yang menggunakan metode takhrij bil maudhu’i dimana setiap halamannya terbagi menjadi tiga kolom yang di setiap kolomnya memuat tema-tema pembahasan. Kitab Miftah Kunuz al-Sunnah juga disusun berdasarkan alfabetis (sesuai abjad huruf hijaiyyah) dari huruf alif hingga huruf ya’. Keberadaan kitab ini juga memiliki kontribusi yang sangat besar bagi studi hadis khususnya Ilmu ­Takhrij al-Hadis, meskipun kitab ini masih memiliki beberapa kekurangan dan di era sekarang sudah mulai jarang bahkan tidak digunakan lagi.