At
the level of reality, the hadith starting to get serious attention after a fifth
period of Umayyad Caliph, that is caliphs Umar ibn Abdul 'Aziz. This is caused
by Caliph‘s concern over disappearance of prophetic sunna, with the increasing
number of scholars and companions of the Prophet Muhammad who passed away. On
the other hand, increasing of Islamic power region is another factor that urged
the Caliph ordered his governors to be recorded hadiths that exist in the scholars
in their respective areas. From then on many emerging counterfeit hadiths (hadits
maudhû’), the scholars at that time did a rigorous selection against
existing hadiths. The selection was then spawned a discipline that we know as ‘ulûmul
hadits’.
The
'hadith scholars' share hadith through two approaches; first, by looking
at the quantity of narrators, ie by looking at the number of narrators who
narrated at each level sanad (sanad according
to the language is 'backrest' or 'parapet', according to the terms
'hadith scholars' is the way that deliver us to the hadith of the Prophet
Muhammad Saw, Hasbi Ash-Shiddieqy, History and Introduction Science of
Hadith, (Jakarta: Bulan Bintang, 1954), page 192)
of hadith. Second, by looking at the quality of the narrator, which is
looking at the valuation of the 'hadith scholars' of the narrators who narrated
the hadith. In terms of the number of narrator, there are two forms of the
division of hadith. The first form is divided into mutawatir and ahad
hadith.
1. Mutawatir Hadith
Mutawatir
hadith is tradition reported by a number of people at every level of isnaad,
traditionally it is impossible they agreed to lie and because it believed its
truth (Mutawatir). Mutawatir hadith correctly sourced from the
Prophet, therefore it is the second source of Islamic law after the Qur'an, in
terms of authenticity because they qath'i al-wurud (something
that surely its arrival). The scholars agree that the mutawatir hadith shall
practiced in all aspects, including in the field of theology. Here are the
requirements of a hadith classified into mutawatir:
a) Narrated
by a large number of narrator.
b) This
huge amount is at all levels (thabaqat) sanad.
c) According
to the custom no way they plotting / agreed to lie
d) Backrest
their hadith by using the senses, such as their words: we have heard, or we
have seen, or we have touched, or something like that. But if they backrest by
reasoning, it can not be said to be a hadith mutawatir.
As
for the kinds of mutawatir it was parted into three parts:
a) Mutawatir Lafdhî, when the
pronunciation and meaning mutawatir. Eg: (مَنْ كَذَبَ عَلَيَّ
مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنْ النَّارِ) "Whoever intentionally lie on my behalf (the Prophet
sallallaahu 'alaihi wasallam) then he would get the seat of fire of hell".
This hadith has been narrated by over 70 companions of the Prophet, and among
them, including 10 people who are guaranted to go to heaven.
b) Mutawatir Ma’nawî, is mutawatir
in terms of its significance, while the pronunciation is not. eg, the hadiths
concerning lifted hands when praying. This hadith has been narrated from the
Prophet, around 100 kinds of hadith about raised their hands when praying. And
every case is different, whereas every case has not achieve the degree
mutawatir. But it could be mutawatir with notes, several roads and similarities
between these hadiths, that of lifted hands when praying .
2. Ahâd Hadith
Ahâd
according to the language has a meaning of 'one'. And khabarul-wahid is
news that was narrated by one person. While according to the terms ahâd hadith
is "hadith which has not met the requirements mutawatir". Ahâd
hadith divided into three kinds, namely; Masyhûr, ‘Azîz, dan Gharîb.
ü Masyhûr, is hadith narrated by
three narrators or more, but has not yet reached the degree of mutawatir.
ü ‘Azîz,
is hadith narrated by two narrators at each level of its chain of transmission,
even after it narrated also by some narrator.
ü Gharîb, is hadith that on one
of the its sanad level there is only one person narrator.
In
general, scholars of hadith classify the hadith reviewed in terms of its
quality into two groups, i.e. the 'maqbûl' hadith and 'mardûd'
hadith. Maqbûl hadith consists of shahîh hadith
and hasan hadith. While mardûd hadith consists of the dha’îf
hadith with variant names and terms given by scholars of hadith. Musthofa
Azami in his book (Metodologi Kritik Hadits) states that there are some things
that cause the hadith rejected, including:
1. The
existence of defects in the self-narrator
2. Contradiction
with the hadith more powerful
3. Contradiction
with common sense
4. From
the conflicting statements by the following words of prophecy
Thus
four kinds of reasons (according to Mustafa Azami) which can result in a hadith
rejected. The four kinds of meaning if the above contained in a Hadith that the
consequence is the hadith can not be used as a source of Islamic law, and can
not be used as a reinforcement to shari'a law.
Study
of 'can or can not be' a hadith used as a source of Islamic shari'a law give
birth a view about the quality of the hadith in the view of the scholars of
hadith. Scholars of hadith have classified hadith reviewed in terms of quality
into two groups, namely maqbûl and mardûd hadith. Maqbûl hadith
divided into:
1. Saheeh
(Shahîh) Hadith
Ṣaḥīḥ,
(صَحِيْح),
is best translated as authentic. ‘Ajaj Al-Khatib quoting the opinion of Abu
Amr Ibnu Ash-Shalah, defines Saheeh (Shahîh) Hadith
as the one which has a continuous isnad, made up of reporters of trustworthy
memory from similar authorities, and which is found to be free from any
irregularities (i.e. in the text) or defects (i.e. in the isnad). The same
thing was also granted by Hassan Sulaiman al-Nawawi in the book Ahkam
Ibanatul, by adding that the narrator should be completely Muslim, of legal
age, right mind, have the nature stay away from major sins, both among men and
women.
While
according to Syuhudi Ismail quoting the opinion of Imam Shafi'i,
explained that saheeh hadith is a hadith which continued (Muttaṣil, (مُتَّصِل),
refers to a continuous chain of narration in which each narrator has heard that
narration from his teacher) its sanad, narrated by the fair, dhabit,
the narrators are not entered by illat or syadz. From the
definition above can be drawn a conclusion that the hadith when the following
criteria:
a) Continued
its sanad (muttashilu sanaduhu)
b) Narrated
by a narrator whose fair and dhabit from the fair and dhabit
narrator until the end of its sanad (series of narrators).
c) Nothing
illah and syadz (out of the ordinary) narrator in its sanad
Syaikh
Umar bin Syaikh Muhammad bin Futuh al-Dimasqi al-Syafi’i in the science of musthalah
hadits contained in the book ‘Taqriirat Mandzumatul Baiquni’, he
said There are five requirements for the saheeh hadith:
a) Continued
its sanad (muttashilu sanaduhu)
b) There
is no illat in its sanad
c) There
is no syadz in its sanad
d) The
narrators are people who are fair in narration (‘adlu al-riwayat)
e) The
narrators is thabit peoples
Above
criterias have implications for a hadith does not go into the saheeh hadith. Furthermore
according to ‘Ajjaj saheeh hadith divided into two kinds, i.e. the shahih li
dzatihi and shahih li- ghoirihi is that meets the requirements of shahih
to the fullest, pursuant to the terms mentioned above. Whereas shahih li-
ghoirihi is that does not meet the requirements of shahih to the
fullest. As an example of shahih li dzatihi hadith as below.
لَوْلاَ أَنْ اَشَقَّ
عَلَ أُمَّتيِ اَوْ عَلَ النَّاسِ لَأَمَّرْتَهُمْ بِالسِّوَاكِ مَعَ كُلِّ
صَلاَةٍ
if it does not
incriminating on my people, I will undoubtedly be command siwâk (brushing teeth
using siwâk) at each time before perform prayers. (narrated by
Bukhari)
However,
if the hadith above viewed from the narration of Muhammad bin Amr, then the
hadith goes to the group of shahih li- ghoirihi hadith. Muhammad ibn Amr
was known as an honest man, but his dhabit (people who acutely aware
when accepting hadith, understood when to hear it, and memorize it since
receiving up to pass it.) is less than perfect, so the hadith is only up
to the level of hasan (according to Ibn Al-Salah).
2. Hasan Hadith
Linguistically
means ‘good’ and there exist somewhat convergent technical definitions. However,
in general it expresses the categorization of a hadith's authenticity as
acceptable for use as a religious evidence, however, not established to the extent
of saheeh hadith.
‘Ajjaj
Al-Khatibi quoting the opinion of Ibnu Hajar al-Atsqalani, define Hasan Hadith
as khabar ahad (ahad hadith) that narrated by fair and narrator, continued
its isnad and there are no syadz and ‘illat in its isnad. However,
the dhabit of its isnad is less than the isnad in saheeh hadith. In
addition, some are saying that the hasan hadith is hadith narrated by a
narrator whose the dhabit level is lower than the narrator of saheeh
hadith. From some definitions above can be taken the meeting point that is
meant by hasan hadith is hadith that the chain of transmission continued
to the prophet Muhammad, narrated by a fair but has the dhabit level is
lower than the narrator of saheeh hadith and its transmission avoid the syadz
and ‘illat. Hasan hadith is divided into two kinds, namely Hasan
Lidzatihi and Hasan Lighairihi. Hasan Lidzatihi is hadith
which has requirements of hasan hadith independently.
About
the status of hasan hadith as source of law in Islam, scholars of hadith
have an opinion that hasan hadith can be used as a source of Islamic shari'a
law as well as saheeh hadith. But the level is under saheeh hadith, meaning
when there is a contradiction between the two types of this hadith then the
saheeh must take precedence.
3. Da'eef
(Dha’if) Hadith
Ḍaʻīf,
(ضَعِيْف),
is the categorization of a hadith as weak because it has no requirements
of hasan hadith let alone saheeh hadith. Hasan Sulaiman define da'eef
hadith is hadith has degrees below of hasan hadith because its
requirements are not achieve the hasan hadith. From the previous
definition could be concluded that da'eef hadith is type of hadith that do not
meet the requirements for admission as a hasan hadith.
Type
of this hadith is very much at all, according to Shubhi As-Shalih’s testimony, there
are three hundred and eighty-one different forms that most do not actual and
did not show specific traits. In the kinds of da'eef hadith is termed by scholars
of hadith as follows:
1. Mursal (مُرْسَل) Hadith
2. Munqaṭiʻ (مُنْقَطِع) Hadith
3. Muʻḍal (مُعْضَل)
Hadith
4. Mudallas (مدلس) hadith, consisting
of:
1. Tadlis isnad (تدليس إسناد)
2. Tadlis syuyukh (تدليس شيواخ)
5. Mua’lal Hadith
Different
terms are used for the origin of a narration. These terms specify whether a
narration is attributed to the Prophet, a companion, a successor or a latter
historical figure. Kinds of hadith to be reviewed from the origin of narrator divided
into:
1. Marfu’ (مَرْفُوْع) refers to a narration attributed
to the Prophet specifically. This term does not refer to other than him unless
otherwise specified. The category of marfu` is inclusive of narrations
attributed to the Prophet regardless of their being muttasil, munqati`
or mursal among other categories.
2. Mawquf (مَوْقُوْف), refers to a narration attributed
to a Companion, whether a statement of that companion, an action or otherwise.
3. Maqtu (مَقْطُوْع), s a narration attributed to a tabi‘in
(successor of Prophet's Companion), whether a statement of that successor, an
action or otherwise. In spite of the linguistic similarity, it is distinct from
munqati`.
