Hadith has its classification. Hadith consists of ṣahih and ḍa'īf. The s}ahīh is accepted in his hadith while the ḍa'if is rejected in his hadith. But not every hadith ḍa'īf is rejected. There are several criteria of hadith ḍa'īf that can be accepted, namely ḍa'īf which level of ḍa'īf is not to severe. The scholars have compiled the book of hadith from the category of s}ahīh until there is a ḍa'īf. The most ṣahih books are found in the books of ṣahih Al-Bukhārī and Muslim and the rest, like the sunan al-'Arba'ah where the hadiths in which ṣahih are also ḍa'īf. The purpose of this study is to know the position of Muḥammad bin 'Abdirraḥmān aṭ-Ṭufāwī in the view of the scholars of jarh wa ta'dīl and to know the position of the hadiths narrated by aṭ-Ṭufāwī in Ṣaḥīḥ Al-Bukhārī. The methodology used in this research is descriptive analysis, which consists of three stages of research, namely the stages of orientation, exploration and analysis. It does not matter if there is a hadith ḍa'īf out of those two books of ṣahih Al-Bukhārī and Muslim. However, it would be a question if there is an indication of the hadith ḍa'if written in those s}ahīh books. Whereas in the authenticity of the hadith in it has been tested, the scholars have acknowledged the authenticity of the hadith in the book. But here the author found the narrator which indicated as a ḍa'īf in the book ṣahih Al-Bukhārī, the narrator is Muḥammad bin 'Abd al-Raḥman al-Ṭufāwī. The evaluation of jarh against him is found in many ways, among them it is evaluated as tadlis, he likes to narrate munkar hadith and tasyayyu '. Thus, this study was conducted to find out fully and thoroughly how the scholars view him. And what is the position of those hadiths narrated by Muḥammad bin ‘Abdirraḥmān aṭ-Ṭufāwī in Ṣaḥīḥ Al-Bukhārī.

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Posisi dan fungsi hadis yang sangat vital dalam ajaran Islam telah menjadi faktor penggerak para ahli hadis untuk terus menjaga dan memelihara hadis dari generasi ke generasi. Penjagaan dan pemeliharaan ini di mulai pada masa sahabat, dan tidak pernah berhenti hingga sekarang. Adalah para sahabat dan tābi’īn senior yang mula-mula menyebar ke pelbagai daerah membawa misi penyebaran hadis dengan menyelenggarakan lingkar keilmuan (ḥalaqah) di daerah-daerah tersebut. Dalam perkembangannya, di daerah-daerah tersebut—yang digawangi terutama oleh para sahabat yang berbeda—kemudian terbentuk komunitas kajian hadis yang masing-masing memiliki karakteristik tersendiri, yang dipengaruhi oleh kondisi daerahnya serta membawa pengaruh dalam bidang hadis terhadap daerah tersebut. Komunitas tersebut oleh peneliti hadis kontemporer disebut “Madrasah Hadis.” Tulisan ini bertujuan untuk membahas “Madrasah Hadis,” mulai dari definisi, urgensi, dan langkah-langkah teknis studinya, sebagai acuan bagi para peneliti yang berminat untuk melakukan studi ini. Penelitian ini termasuk jenis penelitian kualitatif dengan menggunakan metode sejarah. Pendekatan yang digunakan adalah deskriptif-analitik dengan teknik pengumpulan data menggunakan studi kepustakaan (library research). Hasil penelitian ini menunjukan bahwa Madrasah Hadis adalah “komunitas rawi dan ahli hadis dengan karakteristik yang sama antar satu anggota dengan yang lainnya, terkait media-media penyampaian dan pemeliharaan hadis, baik riwāyah maupun dirāyah, pada waktu dan tempat tertentu.” Setidaknya adalah enam langkah teknis yang mesti ditempuh oleh siapa pun yang hendak melakukan studi tentang Madrasah Hadis.

One of the professions that is given the authority to make an authentic deed is a notary. There are three forms of state emergency status, namely civil emergency, military emergency, disaster emergency, and public health emergency. During the Covid-19 pandemic as it is today, electronic transactions are mostly carried out to reduce physical contact between humans which can increase the possibility of the spread of the Covid-19 virus. Considering the Law on Notary Positions requires that the deed be made before a notary. The author in this study used a normative juridical approach. Normative legal research is legal research that puts the law as a building system of norms. Data analysis was carried out qualitatively, namely from the data obtained and then compiled systematically and analyzed to achieve clarity of the problems discussed, which were described qualitatively. The urgency of making a notary deed electronically during the Corona Virus Disease (Covid-19) pandemic is that the implementation of the deed must still be carried out with the help of an electronic system, considering the Covid-19 pandemic. Indonesia is a country that has recognized the validity of electronic information or documents to be used as legal evidence before the law and courts, known as electronic evidence in Act No. 11 of 2008 and its renewal in Act No. 19 of 2016 concerning Information and Electronic Transactions (hereinafter referred to as UU ITE). The legal position of a notarial deed made electronically. The legal position of a notary deed made electronically is the provisions of the laws and regulations governing the making of an authentic deed both in the Notary Position Act and Government Regulation Number 37 of 1998 concerning Land Deed Maker Officials and their amendments principally prioritize direct, face-to-face interaction and attendance parties who wish to be notary. This provision is as regulated in Article 1868 Burgelijk Wetboek (hereinafter referred to as BW) or the Civil Code which states that a deed is called an authentic deed if it meets the requirements, namely the form of the deed is determined in the laws.