Studying Law Hadith and the science

Given the function of science is critical tradition of the use of scripture as a guide to performing good deeds, not a few scholars who provide a response to the legal provisions studied hadith.

Imam Sufyan Sauri says (meaning), "I do not know the science is more important for those who desire to bow before God's face other than the science of Hadith. Ornag-people are in need of this science, to the small problems though, such as eating and drinking , need instructions from al-hadith. Learn the science of Hadith superior run sunna prayer and fasting, because this is a study of obligatory kifayah, while prayers and fasting sunna sunna law. "

Imam Ash-Shafii said, "By my age, about the science of hadith including religious pillars of the most solid and most steadfast beliefs. Not favored to broadcast other than by people more honest self-restraint, and not to broadcast it but hated by the people damn hypocrite again. "

Al-Hakim asserted, "If not many people who memorize the hadith narrators, will tower collapsed and the necessary Islamic scholars actively make innovations and perverted false hadith narrators."

Source: Adapted from Overview Mushthalahul Hadith, Drs. Fatchur Rahman

Expertise for the title of Imam-Imam hadith transmitters

The hadith imam earned expertise in the field of Hadith according to expertise, skills, and memorization skills of thousands of hadith and knowledge of science. Degree of expertise that is as follows.

Amirul Mu'minin fil Hadith

This title was given to the caliphs after the caliph Abu Bakr The caliph was given the title of the Prophet's way to remember the answer to the question of a friend who said to the caliph, the caliphate is the same after the death of the Prophet hadisnya reported. At the time muhadisin seemed to function in conveying the sunna caliphate. Those who obtain this degree include Syu'bah Ibn al-Hajjaj, Sufyan Ats-Tsauri, Rahawaih ibn Ishaq, Ahmad ibn Hanbal, al-Bukhari, Ad-Daruquthni, and Imam Muslim.

Al-Hakim

That is, a degree of expertise for the priests who ruled the hadith that marwiyah hadith (narrated), both observations and sanadnya and know ta'dil (commendable) and tajrih (tercelanya) narrator, narrator. Each narrator knows the history of his life, his journey, the teachers and their properties that can be accepted or rejected. He must be able to memorize more than 300,000 hadiths and their traditions sanadnya. The muhadisin who received this degree include Ibn Dinar (d. 162 AH), Al-Layth ibn Sa'ad, who suffered a blind mawali the end of his life (died 175 AH), Imam Malik (179), and Imam Shafii (204 H ).

Al-Hujjah

That is, a degree of expertise for priests who could memorize the 300,000 hadith, both of honor, narrators, and about the narrator of justice, disability, biographer (his biography). The muhadisin who got this title, among others is Hisham ibn Urwa (died 146 AH), Abu Hudhayl Muhammad ibn al-Walid (died 149 AH), and Muhammad Abdullah bin Amr (died 242 AH).

Al-Hafidh

Is the degree to which experts can menshahihkan hadith narrators and honor traditions and be able to out and ta'dil to jarh the rawinya. An al-Hafidh harusmenghafal valid hadiths, knowing narrator of suspicion (much prejudice), illat-illat hadith and the terms of the muhadisin. According to some opinions, al-Hafidh it must have a capacity of 100,000 hadith memorization. The muhadisin who received this degree include al-Iraqi, Sharafuddin ad-Dimyathi, Ibn Hajar al-Asqalani, and Ibn Daqiqil Id.

Al-Muhaddits

According to muhadisin-muhadditsin mutaqaddimin, al-Hafidh and al-muhaddits were synonymous. However, according to mutaakhkhirin, al-Hafidh was more specific than the al-muhaddits. At-Tajus said Subhi, "Al-muhaddits is someone who can see narrators, narrators, illat-illat, rijal names (narrator-narrator), ali (high), and nazil (low) was a hadith, understanding kutubus sittah: Musnad Ahmad, Sunan al-Bayhaqi, Majmoo Thabarani, and memorize the hadith at least kurangnya100 fruit. Muhadisin who received this degree include Ata ibn Abi Ribah (a mufti of the community of Mecca, d. 115 AH) and Imam Az-Zabidi (one mengikhtisharkan scholars Bukhari-Muslim books. "

Al-Musnid

Namely, a degree of expertise for those who transmitted sanadnya, both master of science or not. Al-musnid also called at-Talib, al-mubtadi, and ar-narrator.

Source: Adapted from Overview Mushthalahul Hadith, Drs. Fatchur Rahman.

Meaning Sanad and Matan Hadith

Hadith narrators

Sanad or tariq is a way matnul can connect to our master of hadith, the Prophet Muhammad. For example, such as Al-Bukhari said: "It has been reported to Muhammad ibn al-Mutsanna, he said: 'Abdul Wahhab-Thaqafi has informed me, he said:' It has been telling me the news Abi Ayyub Qilabah from Anas from the Prophet Muhammad., His saying , 'Three things, that he who with love, shall acquire the delicacy of faith. Namely, (1) Allah and His Messenger will let more loved than other than. (2) Her love for one another not because God alone, and (3) reluctance return to kufr, such as unwillingness to be cast into hell '. "

So, matnul hadeeth "stalasun" up to "an yuqdzafa finnar" received by Al-Bukhari through the first chain of transmission (Muhammad Ibn Mutsanna), the second chain of transmission (Abdul Wahhab-Thaqafi), the three narrators (Ayyub), the four narrators (Abi Qilabah) , and so on until the last chain of transmission: Anas ra, a friend who received his own direct from the Prophet Muhammad.

In this case also can be said that the Prophet was submitted by a friend Anas ra as the first narrator, to Abu Qilabah. Then, Abu Qilabah as a second narrator tell-Thaqafi, and-Thaqafi as a third narrator tells Muhammad Ibn Mutsanna, up until the al-Bukhari as the last narrator. Thus, al-Bukhari, it became the first chain of transmission and the last for our narrator.

In the field of hadith, the chain of transmission is valid, the balance to weigh whether or not a hadith. If one of the narrators in the chain of transmission, there are wicked or that the defendant lied, then the hadith daiflah, so no argument can be made to establish a legal

Matan (Matnul) Hadith

What is called the hadith is talking matnul (kalam) or diover news material by the last chain of transmission, whether the conversation was the word of the Prophet., Friends, or Tabi'in; both content of the conversation was about the actions and deeds of the Prophet Companions of the Prophet is not refuted by . For example, the word friend Anas bin Malik, "We were together bersalat Prophet. At the time was very hot. If one of us can not emphasize her forehead on the ground, so he spread his clothes, then fell on top of it."

Words that describe a friend of a friend of wrongdoing that is not refuted by the Messenger of Allah. (Kunna to fasajada 'alaihi) matnul called hadith.

Source: Adapted from Overview Mushthalahul Hadith, Drs. Fatchur Rahman

Growth History of Hadith

At the time of the Prophet. still alive al-hadith and services not yet received full attention as the Qur'an. The friends, especially those that have special tasks, always devote energy and time to immortalize the Quranic verses over the tools that might be able to used. But, is not the case against al-hadith. Although the friends are in need of directions and guidance of the Prophet. In interpreting and implementing the provisions of the dala Qur'an, they have not thought of danger that can threaten tradition for future generations not yet enshrined in writing.

Prohibition Writing Al-Hadith

The friends said something to his senses taken from the Prophet. with mere verbal news. This position has a strong grip, ie the Prophet. (which means), "Do not you write something that you received from me other than the Koran. He who wrote that she received from me except the Qur'an, let him remove. Tell me that you received from me, not why. He who deliberately lied on my behalf, then let him occupy his seat in hell. " (Muslim).

Hadith mentioned above, in addition suggested that the hadith transmitted by oral, also gave an ultimatum to the person who makes a false history. Prohibition of writing these traditions is to avoid the possibility of some of the Companions Hadith writers memaukkan revelation into sheets of writing the Koran, because he considered all that the Prophet said. is a revelation it all. The more so for the generations who did not see age Tanzil (revelation), it is probable that the notion that all writing is the revelation that all of them, mixed up between the Qur'an with the Hadith.

Writing command Al-Hadith

In addition to prohibiting writing hadith, the Messenger of Allah. also ordered to some particular friends to write hadith. For example, the hadith narrated by Abu Hurairah ra explained that the moment when the city of Mecca has been dominated again by the Prophet., he stood a speech in front of people. At the time he was speaking, suddenly a man who came from Yemen named Abu Shah stood up and asked the Messenger of Allah., He said, "O Messenger of Allah! Write me!" Apostle replied, "Write the utknya ye!"

According to Rahman Abu Abdir that none of the command to write a history of more legal traditions, in addition to this tradition. For, the Messenger of Allah. strongly ordered. History has recorded the existence of some manuscript traditions of a personal nature from some friends and tabi'i. The friends who have a manuscript traditions are as follows.

1. Abdullah bin Amr bin Ash r.a.

Abdullah bin Amr bin Ash r.a. (7 before 65 Hijri-H) was one friend who always writes what she had heard from the Prophet Muhammad. This has heard the people of Quraysh, he said, "Kautiliskah all what you have heard from the Prophet? While he was being human, sometimes speak in an atmosphere of love and sometimes speak dalan sorrow?" Above reproach, he immediately asked about his actions to the Messenger of Allah. Thus, the Prophet replied., "Write! By Substances that my life is in His hands, not out of it, other than the right." (Reported by Abu Dawud with a sahih chain of transmission).

Messenger of Allah. allow Abdl bin Amr bin Ash to write what he heard from him since he was one of the best writers.

Manuscript named Abdullah ibn Amr Shahifah with Ash-ash-Shadiqah, because he wrote directly from the Messenger of Allah., Which is the truth or who narrated from him.

Manuscript tradition Shadiqah Ash-1000 contains many hadith traditions, and memorized and maintained by his family after the death author. Grandson named Amr ibn Shu'ayb hadiths narrated the hadith of 500.

If Ash-Shadiqah script does not come to us in its original form, then can we find the quotation in the book Musnad Ahmad, Sunan Abu Dawud, Sunan An-Nasai, Sunan At-Tirmuzi, and Sunan Ibn Majah.

2. Jabir bin Abdullah al-Ansari r.a. (16 H - 73 H).

Manuscript hadith Jabir bin Abdullah al-Ansari, Jabir Shahifah named.

Da'amah Qatada ibn al-Jabir Sudusy praised this manuscript he said, "Really, I knew by heart shahifah more than surah Al-Baqarah."

Among the manuscripts that have tabi'i hadith is Human bin Munabbih (40 to 131 H). He is a pious tabi'i a friend who studied the Abu Hurayrah ra and cites the hadith the Messenger of Allah. lots of it. These traditions and then collected in a single script called Ash-ash-Saheehah Shahifah. The manuscript contains 138 traditions of Hadith.

Imam Ahmad in the musnadnya traditions menukil Humam bin Munabbih whole. And lots of Imam Bukhari hadiths menukil into the validity of the book, contained in several chapters.

The third fruit hadith texts mentioned above are among the many traditions writing personally written by friends and tabi'i that appear in the first century.

Passages in the Hadith prohibiting write the one hand and allowing the other side passages is not contradictory to each other, but the passages that can be compromised as follows.

Hadith writes that a ban is happening at the beginning of Islam to maintain that tradition is not mixed with the Qur'an. However, after the Muslims jumkah more and more and has many who know the Qur'an, then the law prohibits writing has been erased with the command allow for it. Thus, the law is written it should.

Reports that the prohibition is general in nature, are specific written permission for someone who has expertise in writing, to awake from the mistakes in writing and not worry about going wrong, such as Abdullah bin Amr bin Ash.

Hadith writes that a ban aimed at people who memorize stronger than write it, write permissions are given to people who are not strong hafalannya, like Abu Shah.


Source: Adapted from Overview Mushthalahul Hadith, Drs. Fatchur Rahman

Hadith narrated System

The system is a hadith narrated by pristine lafaz of the Messenger of Allah. or by means alone, while the wording developed by the people who meriwayatkannya. That's because they had not remembered that the original lafaz, in addition to their importance only in terms of its content is really needed at that time.

Hadith narrated system and its interpretation is not prohibited by the Messenger of Allah. narrated unlike the Qur'an, the order of language and meaning at all should not be changed, either by replacing lafaz a synonym that does not affect the contents, especially if a difference of meaning. That's because lafaz and sentence structure is a miracle of the Qur'an Allah. However, in the hadith narrated, which is overlooked it. The composition language lafaz and lafaz and allowed to use another sentence structure, provided the content and meaning does not change.

As mentioned above, that because of the busyness of the friends to write and broadcast the Koran, of course the development of late hadith. Similarly, during the second Caliph: Abu Bakr and Umar, the development of the hadith is not so fast. This is because of his advice to friends in order to give priority to broadcasting this Qur'an, Umar ra a prohibition reproduce history (hadith).

Wisdom of the second caliph understandable given that society at that time was not yet completely familiar with the Koran as the basis of the first Shari'a. Especially for people who had just received the message of Islam, the Qur'an is still foreign to him. The policy is not meant to hinder developing tradition, but simply not paying attention completely.

When Uthman ibn Affan r.a. Deputies took office is an important moment for the development of the hadith. The small and friendly Tabi'in start paying serious attention in finding and collecting traditions of the great friends, whose numbers became bolder reduced, and where she lived had begun to spread in various areas. Not a bit small and the friends Tabi'in spend time, energy, and treasure, a visit to the East and West to places of residence of friends, because they are the people who get the tradition of the original source. One example of friends of al-Ansari went to Egypt to meet friends' Uqbah ibn Amir to ask a hadith which says (meaning), "He who covers the difficulty of a Muslim in the world, God will cover the troubles on the Day of Resurrection." (See the extensive description of the writing of history and tradition in the book pendewanan Ash-Sunnah Qabla't Tadwin, Ajjaj by Muhammad al-Khatib, and a brief description in the book Qishshatu'l Muhammad, by Muhammad Abu Rayyah, pp. 94 to 97 ).

At the time of the competition to find and collect these traditions, traditions began to become the foundation (object) the attention of friends and Tabi'in, and both began to develop from the inside toward the outside.

Since the end of the reign of Caliph Uthman ra (40 H) and at the beginning of the Caliph Ali ibn Abi Talib ra began to arise false hadiths, the words or thoughts to someone who didakwakannya Prophet. But, thanks to the diligence and investigation of the hadith scholars who carefully to the narrator's behavior and circumstances marwinya, and thanks to their efforts to make the terms of the accept or reject a hadith, it can be known to the characteristics of the falsity of a hadith.

Source: Adapted from Overview Mushthalahul Hadith, Drs. Fatchur Rahman