Analysis Study of Hadiths
Towards the Fatwa Book on Several Issues by H.M. Arsyad Thalib Lubis
Nawir Yuslem1*, Sulidar2, Mukhlis3
Universitas Islam Negeri Sumatera Utara, Medan,
North Sumatera, Indonesia1,2,3
E-mail: [email protected]1*, [email protected]2, [email protected]3
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ABSTRACT |
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Hadisths, Fatwa book, Arsyad Thalib Lubis. |
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This study delves into the analysis of Hadith in H.M. Arsyad Thalib
Lubis' Fatwa Book, titled Some Problems, with a specific focus on
investigating the status of the Sanad and Matan, as well as exploring the
method of Fiqhul Hadith employed in the book. The primary inquiries include
determining Sanad's status, Matan's status, and the Fiqh al-Hadith method
employed by Arsyad Talib Lubis. The research utilizes a literature-based
approach with a scientific and methodological orientation. The findings reveal
that out of 154 hadiths in the book, 97 are Sahih, 34 are Hasan, 14 are
Da'if, 1 is Munkar, and 8 are not found in the Mutun al-Hadith. The Matan's
status affirms that the contained hadiths align with the principles of the
Qur'an, hadith, Ijma', Qiyas, and commendable Muslim practices, encouraging
their incorporation into daily worship. The Fiqh al-Hadith method outlined in
the book encompasses understanding the hadith following Quranic instructions,
considering background, situational conditions, and purpose, distinguishing
between variable means and fixed ends, discerning expressions of haqiqi
and majadzi, recognizing the distinction between the unseen and the
real, and ascertaining the meaning of words in the hadith. These findings
contribute to a nuanced understanding of Hadith analysis and offer valuable
insights for scholars and practitioners of Islamic jurisprudence. |
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INTRODUCTION
The
main sources of Islamic sharia are the Qur'an and the Sunnah of the Prophet
SAW. These two sources are the main postulates of Islamic law because both are
the main instructions to the law of Allah SWT
Based on
the letter, it can be understood that these verses explain that the Prophet SAW
was in charge of explaining the Qur'an to his people, or in other words, that
the position of the hadith on the Qur'an is as an explanation. The explanation
in question is not limited to interpreting and detailing the Qur'an content
that makes the practice of most of the Qur'an and will always require the
sunnah of the Prophet SAW.
The study
of hadith science includes three elements of the object of study: the study of
sanad hadith, Matan hadith, and Sarah hadith
Some
figures and scholars devoted themselves to studying and deepening Islamic
sciences
The book “Fatwa
Besome Problems” is the focus of the attention of researchers. Researchers are
interested in examining the work of one of the founding fathers of the
largest Islamic organization in North Sumatra, namely Al Jam'iyatul Washliyah
The
description of the problem resolution, with arguments and the selection of the
Hadith of the Prophet SAW, to the 11 (eleven) problems of the Ummah is evidence
of the depth of knowledge of H.M. Arsyad Talib Lubis, in understanding the
hadith and in putting the hadith by its portion in solving the problem. It is
understandable H.M. Arsyad Talib Lubis, himself as a scholar in particular did
not leave Sharḥ Ḥadis, like
scholars in the Middle East in general, for example, the Middle Eastern scholar
born in Banten, Shaykh Muhammad bin Umar al-Nawawi al-Bantani, who is famous as
Shaykh Nawawi al-Bantani, with his
book Sharḥ al-Ḥadīṣ Tanqih al-Qaul al-Ḥadīṣ fī Sharḥ Lubab al-Ḥadīṣ.
Presumably he only focused on understanding hadith in giving his ijtihad in
matters of jurisprudence. The understanding of hadith in the theme of
jurisprudence is known as fiqh al-Ḥadīṣ
The
original text was deliberately included, to find out the terms used by H.M.
Arsyad Talib Lubis, in the titles of the issues discussed. There is still the
term prayer which is no longer used, and replaced with prayer. Naturally, the
term prayer has only been commonly used in recent twelve years, previously
people in Medan City used the word prayer, even today, in coastal areas in
North Sumatra, the Muslim community there still uses the term prayer for
prayer, it is not a problem. Language that seems old can be read, and sure
enough, the book used as a reference in this study was printed in 1403 Hijri or
1982 AD, meaning that the book has reached the age of 40 (forty) years, it
looks like the sheet is still brown, with a thicker and coarser paper texture
when compared to books that exist today.
Returning
to the root of the problem to be researched, seeing from the 11 (eleven)
problems chosen to be described by H.M. Arsyad Thalib Lubis, until now it turns
out that it is still being debated by the community, especially in Medan City,
such as the problem of talqin mayit,
the number of rakaat taraweeh prayers, about feeding to takziah guests, and
many others
This study
specifically identifies and examines the hadith propositions quoted by H.M.
Arsyad Talib Lubis, in the book Fatwa Some Problems, then provides a
classification of hadith based on the level of validity, by looking at the rijalul
hadith, rawi, and matan or the content of the hadith listed.
Enriching this research in addition to focusing on reviewing hadith, a
classification of Qur'anic verses, scholars' opinions, hadith book sarah, and
so on, will be carried out, so that it can be known how many Qur'anic verses,
hadiths, scholars' opinions, and from any group of scholars, opinions of
friends, and other important things, so that this study wants to really open up
the treasures of knowledge from H.M. Arsyad Talib Lubis, in such a very useful work.
The research on the
analysis of hadith in the book "Fatwa Some Problems" by H.M. Arsyad
Talib Lubis serves as a novel exploration into the depths of Islamic
jurisprudence. The novelty of this research lies in its focus on the hadith
propositions presented by H.M. Arsyad Talib Lubis within the context of
societal issues, shedding light on the continued relevance and debate
surrounding these matters. The primary sources of Islamic sharia, the Qur'an
and the Sunnah, serve as the foundational pillars for understanding and
interpreting Islamic law, with the Hadith playing a crucial role in explaining
and detailing the Qur'an's content
This
research aims to delve into the profound knowledge of H.M. Arsyad Talib Lubis,
a prominent figure in the Islamic organization Al Jam'iyatul Washliyah. The
primary focus is to scrutinize and classify the hadiths quoted in the book
based on their validity levels, considering factors such as rijalul hadith,
rawi, and Matan. Beyond the analysis of hadith, the study seeks to broaden its
scope by classifying Qur'anic verses, scholars' opinions, and other relevant
materials, offering a comprehensive understanding of the foundations of Islamic
jurisprudence. The benefits of this research are manifold. Firstly, it provides
insight into the thought process and methodology employed by H.M. Arsyad Talib
Lubis in addressing eleven prevalent societal issues. The analysis of hadith
propositions contributes to the validation and understanding of Islamic
teachings, offering a valuable resource for scholars, students, and the wider
Muslim community.
Additionally,
the classification of hadiths, Qur'anic verses, and scholars' opinions adds
depth to the research, presenting a holistic view of the knowledge contained in
the book. In conclusion, the research on the analysis of hadith in the book
"Fatwa Some Problems" by H.M. Arsyad Talib Lubis represents a
significant contribution to the field of Islamic studies. Through a meticulous
examination of hadith propositions, the research aims to unlock the treasures
of knowledge embedded in the work, providing a nuanced understanding of the
role of hadith in addressing contemporary societal issues.
This research is literature research using two approaches: a
scientific approach and a methodological approach. The scientific approach
includes two disciplines, namely the science of hadith and jurisprudence,
focusing on the work of H.M. Arsyad Thalib Lubis in his book "Fatwa Some
Problems." The methodological approach is carried out through the study of
manuscripts by examining the texts and texts contained in the works of H.M.
Arsyad Talib Lubis, especially in the books "Fatwa Some Problems" and
"Ishṭilahatul Muhadditsin."
Research data sources consist of three types, namely primary,
skunder, and tertiary data sources. The primary data source is the book
"Fatwa Some Problems" by H.M. Arsyad Thalib Lubis. The source of the
skunder data involves other books of the same author, such as
"Ishṭilahatul Muhadditsin," and Arabic books dealing with hadith
Data collection techniques were carried out by searching and
collecting books by H.M. Arsyad Talib Lubis, especially "Fatwa Some
Problems" and "Ishṭilahatul Muhadditsin." In addition,
additional data were obtained from hadith literature in Arabic and translation and
the work of hadith scholars in Indonesia
The data analysis technique in this study adopts the content
analysis method. The analysis involves selecting a theme from the eleven themes
in the book "Fatwa on Some Issues." The analysis is carried out on
hadiths identified as problematic by classifying sanad hadith, describing the
status of sanad, describing the content (main) of hadith, analyzing the content
of hadith critically, and classifying laws on the issues discussed
This study aims to
present and analyze the status of hadith and legal status that are the basis
for istinbaṭ al-ahkamnya, especially in the book "Fatwa Some
Problems" by H.M. Arsyad Talib Lubis. The analysis will cover various
aspects, including the quality of the sanad hadith, compatibility with Qur'anic
verses, and scholarly assessment of the hadiths discussed.
RESULTS
Criticism of Sanad
The status and quality of hadith can be accepted
or rejected, depending on the sanad and matan. When the sanad hadith has
fulfilled certain conditions, it is valid in terms of its sanad, but not
necessarily in terms of its eyes. Conversely, if it turns out to be sanad ḍa'if,
the hadith automatically becomes ḍa'if even if the mat is valid.
Hadith scholars consider the position of sanad in
the narration of hadith very important
Sanad's research is often also called internal criticism
or an-Naqd al-Dakhili and matan
criticism is also called an-Naqd al-Khariji
In Arabic literature, the word naqd is used
with the meaning of "criticism". Some hadith scholars used this word
in the second century of the Hijra. Neither the Qur'an nor the hadith found the
word naqd, which means criticism, but
the term yamiz separates something else. Some hadith scholars use the word naqd,
but this term is unpopular among them. However, it is better known as al-jarḥ
wa al-ta'dil. Others mention naqd to distinguish between valid hadith and
weak hadith, as well as to assign jarḥ and ta'dil to the stature.
As for the urgency of sanad hadith, 'Abdullah Ibn
al-Mubarak (d. 181 AH/797 CE) stated:
الإسناد من الدين ولو لا
الإسناد لقال من شاء ما شاء.
[Sanad is part of religion, if it didn't exist, then anyone would
say whatever he wanted].
Sufyan ats-Tsauri (d. 161 AH/778 CE) also commented on the urgency
of sanad in the hadith, saying:
الإسناد سلاح المؤمن، فإذا لم
يكن معه سلاح فبأي شيئ يقتل.
[The Sanad is a weapon for the believer. If a believer has No.
Weapon, then what will he fight with].
To the statement of 'Abdullah Ibn al-Mubarak, Imam
al-Nawawi (d. 676 AH / 1277 CE) explained that if the sanad of a hadith is of
valid quality, then the hadith is acceptable. Otherwise, the sand hadith would
be weak, and the hadith would have to be abandoned.
At least in the activity of sanad criticism that
conveys to matan hadith, there are two important parts: 1. The names of
narrators involved in narrating hadith; and 2. The symbols of the narration of
hadith that each narrator has used in narrating the hadith concerned, such as
sanity, akhbarani and so on.
In conducting sanad research, a researcher must
carry out research steps, namely:
1.
Takhrij al-Ḥadīṣ is the search or searches for hadith related to the hadiths in the book Fatwa Some Problems as the source
in which the complete sanad and Matan hadith are stated.
2.
I'tibar is an activity carried out to see the path of sanad, the
narrators' names, and the narration me used by each narrator for further
comparison between existing sanad. To facilitate the activities of I'tibar,
a scheme was made for all sanad hadith studied. From the activities, we will be
able to know sanad from the hadith that has mutabi' and martyrdom.
3.
Tarjamah ar-Ruwat or Naqd as-Sanad. This activity is a personal research of
hadith narrators, which includes their personal qualities in the form of
justice and intellectual capacity in the form of their dhabiṭ, which can
be known through their biographies, ta'dil or tajri information
from hadith-critic scholars.
4.
Turuq al-'Ada al-Ḥadīṣ. Furthermore, research was conducted on the narration method used
by hadith narrators, namely those related to symbols or pronunciations used in
hadith narration. This activity shows how the accuracy of the narration method
used by narrators in narrating hadith can be seen.
5.
Naqd al-Matan, in conducting matan criticism, makes comparisons, such as
comparing hadith with the Qur'an, hadith with hadith, and hadith with
historical events and reality, reason or ratio. By collecting the hadith under
study and making careful comparisons, it will be possible to determine the
level of accuracy or validity of the hadith matan studied.
6.
Fiqh al-Ḥadīṣ. From this part of the activity, it is hoped that a correct and
appropriate understanding of the hadiths in takhrij will be obtained.
Hadith scholars such as Ibn Salah (643 AH/1245 CE)
and as-Suyuṭi (d. 911 AH/1505 CE) have proposed definitions of sahih hadith.
Although the formulations differ, the core definitions they propose represent
those applied by al-Bukhari and Muslim. The definition can be summed up as
follows: Continuity of narration, narrators must be, all narrators must be ḍabit,
isnad and matan must be free from irregularities, isnad and matan
must be free from 'illat. The conditions for receiving the hadith are as
follows:
Continuity of narration
It has been explained that the continuity of narration of hadith
is one of the requirements for a valid hadith. Continuity of narration means
that all narrators in the narration path, from the beginning (mukharrij) to
the end (companions), have reliably narrated the hadith according to the
concept of tahammul wa al-ada' al-Ḥadīṣ. That is, every narrator in the
line of narration is directly from the previous narrator, and all narrators are
tsiqah i.e. just and ḍabit.
In short, it can be said that in the sanad of a hadith there
should be no narrator who is killed (munqati'), hidden (mastur), unknown
identity (majhul) or vague (mubham). In addition, between
narrators and other narrators it must be
proven that they were during (mu'ashrah) and there was a direct meeting, as suggested
by Imam al-Bukhari, or at least it can be proven that they lived a period that
allowed them to meet each other in the delivery and reception of hadith, as
required by the Imam Muslim.
To know whether the narration of a hadith is continuous or not,
the biography of each narrator must be examined in depth. The study focused on
the place, date of birth and death of the narrator. Even his religious
attitudes and beliefs must be carefully evaluated. This information is believed
to help hadith-critical scholars, not only in establishing the tsiqah of
the narrators, but also in determining the possibility that the narrators have
established intellectual contact with their informants. Regarding the
relationship of each narrator, it can be traced through the books of rijal
al-Ḥadīṣ such as Tahzib
al-Tahzib, Usud al-Gabah, Mizan al-I'tidal and so on.
The next step according to hadith experts is to examine the
symbols of hadith narration used by hadith narrators, namely:
1.
Sama' i.e. the student attends the lectures of a hadith expert or is
followed by dictation either from memorization or notes. The terms used are sami'tu,
haddatsani.
2.
Qira'ah, i.e. the disciple recites the hadiths he has collected to the
hadith teacher. The term used is qara'tu 'ala.
3.
Diploma, which is
getting permission or diploma from a scholar to convey or narrate hadith that
has been collected by the scholar. The term used is ajazani.
4.
Munawalah, which is to get a collection of hadith as well as permission
from the collector to convey its contents to others. The term used is akhbarani.
5.
Mukatabah, which is receiving hadith in writing from a scholar, either
directly or through correspondence, with or without permission from the scholar
to narrate to others. The term used is kataba ilyya.
6.
I'lam al-Shaikh, which is the statement of a hadith scholar to a student that he
received a certain number of hadith or books from a certain authority, without
giving permission to the student to convey the hadith. The term used akhbarani
or 'an.
7.
Washiyyah, i.e. obtaining the work of a hadith scholar of his own accord at
the time of his death. The term washani uses.
8.
Wijadah, i.e. finding a certain number of hadith in a book, perhaps after
the hadith scholar dies, without accepting it with any recognized authority.
The term used wajadtu, qala.
Narrators must be fair
The nature of justice is a trait embedded in a
person that encourages him to always maintain piety, maintain morality, so as
to produce a trusted soul with its truth, which is characterized by an attitude
of avoiding big and small sins. Ibn Salah proposed five conditions among them
Muslims, adult (puberty), intelligent, highly moral and not wicked. Thus, al-'is
a character that always leads a
person to always behave obediently, and always prevents him from doing bad
things. From the above statement of the justice of a narrator, it can be
concluded in general terms, namely: a. Islam; b. Adults (puberty); c. Be
sensible; d. Fear Allah SWT; and Maintain muru'ah (morality).
The steps taken by hadith experts to know the
justice of a hadith narrator are:
1.
The agreement of
hadith and jurisprudence experts that the narrator is just and does not have
bad qualities so as to invalidate the nature of justice he has.
2.
Justice is
established by the testimony of two just men or the realization of justice
among scientists so that they witness justice.
3.
It is known for
its ḍabit by adapting it to more tsiqah
narrators.
4.
Acceptance of his
justice without mention of his justice and not acceptance of his disability
unless clear the causes of his disability.
The narrator's ḍabit-an
The narrator's ḍabit-an is the
consciousness of a narrator whom he has not forgotten in his memory what he
memorized, and the preservation of the writing at the time he wrote it down. If
a hadith is narrated meaningfully, it is required that he knows it.
Hadith narrators must have high memorization accuracy,
to have a high level of accuracy of narrators, hadith scholars use two methods,
namely referring to the judgments of hadith scholars about a particular
narrator and comparing his narration with other narrations
No Syadz (contains
irregularities)
Shadz's hadith is
a hadith narrated by a tsiqah narrator, but contradicts a hadith narrated by a
higher narrator of his tsiqah level
. From this it can be understood that the conditions for the
acceptance of a hadith must be avoided
from shadz, to find out the irregularity of a hadith requires the
teleness of experts and the breadth of knowledge in the field of hadith so as
to reveal the authenticity of hadith. The syadz can be known after research,
with the following indicators:
1.
Compile and compare all
sanads containing matan hadith whose subject matter has something in common.
2.
Examining the quality of
narrators from all over the sanad.
3.
If all narrators are tsiqah
and it turns out that there is a narrator whose sanad violates other sanads,
then the violating sanad is called sanad
shadz, while the other sanad is called sanad mahfudz.
No 'Illat
Hadith whose stature is flawed because of al-wahm, that is, the number of
conjectures or conjectures that do not have a strong foundation. An narrator
suspects that a sanad hadith is
muttashil (continuous), which is actually munqati' (cut off),
or he irsal-kankan (discards one of the narrators at the beginning of
the sanad) who is muttashil and mauquf-kan the marfu'.
'Illat, on a hadith
is a disguised and hidden cause that undermines the validity of the hadith. The
defect of a hadith can occur in both sanad and matan. Only those who are
knowledgeable, have special memorization power and arenads and matans can
distinguish flawed hadith from valid ones. 'Abd ar-Rahman ibn Mahdi (d. 194
AH), even said that to be able to find a ma'lul hadith, one needs intuition (inspiration). Ibn
al-Madini (d. 234 AH) and al-Khaṭib al-Baghdadi (d. 463) say a flaw in the isnad can only be found if the isnad
of a particular hadith is collected and analyzed.
Matan's criticism
Hadith critics in verifying the hadith to the
Prophet (peace be upon him) not only examined sanad but also examined matan,
because of the narration of hadith in meaning. This is based on the fact that
there are a number of points that cannot be relied upon by the Prophet (peace
be upon him) even though his sanad appears to be tsiqah. In other words,
a tsiqah sanad does not
necessarily mean that the mat is also trusted. In addition to isnad beliefs, the tsiqah-an
matan must also be proven for the authenticity of a hadith.
With matan criticism, the mistakes made by a
narrator can be controlled and a hadith critic's judgment of a hadith can be
verified. Furthermore, narrators can be judged tsiqah or vice versa,
only after examining their history and examining their eyes. Similarly, the
fact that a number of hadiths contradicting the sanadnya tsiqah, can be
found in the books of hadith, makes the study of matan hadith cannot be
ignored.
In general, matan criticism is done by: Comparing
with the Qur'an, hadith with hadith of higher quality, hadith with reason
(rational), hadith with historical reality. For example, before Caliph 'Umar
ibn Khaṭṭab (ra.), breathed his last he advised that no one should weep for
him. The reason, because 'Umar bin Khaṭṭab (ra.), once heard that the Prophet
(peace be upon him) said, "The corpse will be tortured because it is wept
by his family". Hearing the news 'Aisha (may Allah be pleased with her),
immediately commented, "May 'Umar be blessed by Allah Almighty. The
Prophet (peace be upon him) never said that the body of the believer would be
tortured because he was wept by his family. He simply said, "Verily Allah
Almighty will increase the torment of the corpses of unbelievers wept by their
families."
In general, in conducting matan criticism hadith
scholars have made paradigms as a barometer when doing matan criticism, namely:
a. It does not contradict the Qur'an; b. It does not contradict the higher
level of hadith; c. Not contrary to reason (rational); and d. Does not
contradict historical facts. This can be used as a standard in assessing the
quality of a hadith, whether it is acceptable to be practiced in everyday life
or not can be used as a guide in religion.
Basically, the hadith of the Prophet SAW that is
valid and hasan logically will not contradict the Qur'an, because the Prophet
SAW is the messenger of Allah SWT to the surface of this earth to deliver the
message of God, so that humans can achieve happiness in the world and the
Hereafter.
Status of Sanad
Hadith in Fatwa Book Some Problems by H.M. Arsyad Talib Lubis
After
identifying and ending the hadiths that were used as postulates in the Fatwa
Book of Some Problems, it was found that some problematic hadiths were
the hadith about Reading the Quran, Reciting
Remembrance and Doing Wirid Yāsin.
مَنْ قَرَأَ يَسْ فِي
لَيْلَةٍ أَصْبَحَ مَغْفُورًا لَهُ
The full redaction of this hadith is as follows:
حَدَّثَنَا إِسْحَاقُ بْنُ
أَبِي إِسْرَائِيلَ، حَدَّثَنَا حَجَّاجُ بْنُ مُحَمَّدٍ، عَنْ هِشَامِ بْنِ
زِيَادٍ، عَنِ الْحَسَنِ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ
اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَنْ قَرَأَ يس فِي لَيْلَةٍ
أَصْبَحَ مَغْفُورًا لَهُ، وَمَنْ قَرَأَ حم الَّتِي يُذْكَرُ فِيهَا
الدُّخَانُ فِي لَيْلَةِ الْجُمُعَةِ أَصْبَحَ مَغْفُورًا لَهُ.
Hakim Husin Salim Asad,
said this hadith ḍa'if jiddan. Even at-Turmużi says that this hadith is gharib.
مَنْ قَرَأَ يَسْ فِي
لَيْلَةٍ أَصْبَحَ مَغْفُورًا لَهُ، من قرأ الدخان في ليلة الجمعة أصبح مغفورا له
The full redaction of this hadith is as follows:
حدثنا محمد بن المبارك ثنا
صدقة بن خالد عن يحيى بن الحارث عن أبي رافع قال من قرأ الدخان في ليلة الجمعة
أصبح مغفورا له وزوج من الحور العين.
This hadith was stated by Ṣaḥīḥ by Husin Salim Asad, except
Abi Rafi' Nafi' bin Rafi' who was declared Mauquf Alaih.
مَنْ قَرَأَ يس فِي لَيْلَةٍ
أَصْبَحَ مَغْفُورًا لَهُ، وَمَنْ قَرَأَ حم الَّتِي يُذْكَرُ فِيهَا الدُّخَانُ
فِي لَيْلَةِ الْجُمُعَةِ أَصْبَحَ مَغْفُورًا لَهُ
The full redaction of this hadith is as follows:
حَدَّثَنَا إِسْحَاقُ بْنُ
أَبِي إِسْرَائِيلَ، حَدَّثَنَا حَجَّاجُ بْنُ مُحَمَّدٍ، عَنْ هِشَامِ بْنِ
زِيَادٍ، عَنِ الْحَسَنِ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ
اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مَنْ قَرَأَ يس فِي لَيْلَةٍ
أَصْبَحَ مَغْفُورًا لَهُ، وَمَنْ قَرَأَ حم الَّتِي يُذْكَرُ فِيهَا الدُّخَانُ
فِي لَيْلَةِ الْجُمُعَةِ أَصْبَحَ مَغْفُورًا لَهُ.
The status of this hadith according to Hakim
Husin Salim Asad, is ḍa'if jiddan. It is even said that this hadith from
various paths is said to be baṭil on the grounds that there is no
source. As for the hadith from 'Ali, it is stated that there was a perawih
named Ismail bin Yahya, judged al-Muhtam bih. Ad-Daruquṭni says it is kazzab matruk. Likewise, the
hadith from the path of Anas, according to Ad-Daruquṭni, Muhammad bin 'Abd, is
considered kazzab wa yudha'. As for the hadith from Abu Bakr according
to Nasa'i, Muhammad bin Abdurrahman al-Jad'ani, matruk al-hadith. As for
the hadith of Abu Hurayrah according to Ad-Daruquṭni, Muhammad ibn Zacharias
as: yudha' al-Ḥadīṣ.
مَنْ قَرَأَ لَيْلَةَ
الْجُمُعَةِ حم الدُّخَانَ وَيس أَصْبَحَ مَغْفُورًا لَهُ
The full redaction of this hadith is as follows:
وَحَدَّثَنَا أَبُو عَبْدِ
الرَّحْمَنِ السُّلَمِيُّ، أَخْبَرَنا أَحْمَدُ بْنُ عَلِيِّ بْنِ الْحَسَنِ،
حدثنا أَحْمَدُ بْنُ يُوسُفَ السُّلَمِيُّ، حدثنا عَمَّارُ بْنُ هَارُونَ
الثَّقَفِيُّ، حدثنا هِشَامُ بْنُ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ
رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: مَنْ قَرَأَ لَيْلَةَ
الْجُمُعَةِ حم الدُّخَانَ وَيس أَصْبَحَ مَغْفُورًا لَهُ.
This hadith from the path of Abi Hurayrah is
considered ḍa'if by Ibn
adh-Dharis and al-Baihaqi in the Book
of Sha'bu al-Iman, this is explained by the existence of Hisham bin Ziyadin
al-Qursh, or Hisham bin Abi Hisham Abu al-Muqaddam also referred to as Hisham
bin Abi al-Walid al-Madani. He was the sixth ṭabaqat of 'Ashiru Shighar at-Taabi'in. Some
hadith scholars narrated hadith from him, such as at-Turmużi and Ibn Majah. Ibn
Hajar, judging it as matruk and az-Zahabi judged it.
مَنْ قَرَأَ يس فِي لَيْلَةِ
الْجُمُعَةِ غُفِرَ لَهُ
The full redaction of this hadith is as follows:
عن
النبي صَلَّى اللَّهُ عَلَيْهِ وَسَلَّم َمَنْ قَرَأَ سُورَةَ يس في ليلةِ
الجُمعةِ؛ غُفِرَ لهُ الراوي: أبو أمامة الباهلي
The hadith narrated by Abu
Amamah al-Bahili, is rated ḍa'if. Similarly, al-Albani has commented
that this hadith is ḍa'if, some even
consider this hadith to be ḍa'if jiddan. After extensive investigation, it
turned out that this hadith was not found in the Book of Mutun al-Ḥadīṣ.
عَنْ مَعْقِلِ بْنِ يَسَارٍ،
قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: اقْرَءُوا يس عَلَى
مَوْتَاكُمْ
The full redaction of this hadith is as follows:
حَدَّثَنَا مُحَمَّدُ بْنُ
الْعَلَاءِ، وَمُحَمَّدُ بْنُ مَكِّيٍّ الْمَرْوَزِيُّ الْمَعْنَى، قَالَا:
حَدَّثَنَا ابْنُ الْمُبَارَكِ، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ أَبِي
عُثْمَانَ، وَلَيْسَ بِالنَّهْدِيِّ، عَنْ أَبِيهِ، عَنْ مَعْقِلِ بْنِ
يَسَارٍ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: اقْرَءُوا يس
عَلَى مَوْتَاكُمْ.
In the hadith read Yāsin to the one who died you, narrated by Abu
Daud, rawi al-A'la or at the level of the companions, namely Ma'qil ibn
Yasar. While the next narrator is mubham,
it cannot be identified who the name of the narrator is. In the
hadith narrated by Abu Daud used the pronunciations at-tahdzif, al-ikhbar and
mu'an'an. If Tarjamah al-Ruwat
(Criticism of Sanad) is done to this hadith, it is described as follows:
Ma'qil ibn Yasar (d. 60 AH)
Ma'qil ibn Yasar al-Muzni shahabi, among those who took allegiance
under the tree, Abu 'Ali's kuniyah, died after sixty years. His Rutbah
and jarḥ and ta'dil were: he was of the shahabiyyi class and his
position was in the highest position in terms of ke'is-an and tsiqah-an.
Among his teachers were an-Nu'man bin Muqrin bin 'Aidh and his
students were al-Ḥasan bin Abi al-Ḥasan Yasar, Hamiri bin Basyir, 'Amir bin
Usama bin 'Umair, 'Amru bin Maimun, 'Iyaz and Muslim bin Makhraq. From the
previous information it can be concluded that Ma'qil bin Yasar al-Muzni is
tsiqah, reliable what he said. He met the Prophet (peace be upon him),
therefore he entered the level of companions. A companion is one who meets the
Prophet (peace be upon him), believes in him and dies in a state of faith.
Earlier explanations prove that Ma'qil ibn Yasar al-Muzni' was and tsiqah.
Father of Abu 'Uthman
Ismun mubham (unclear name). Abu 'Uthman's father was an unknown
biodata and personal figure or termed majhul ' ain and p. Thus it
is not certain that he met or was present with Ma'qil ibn Yasar al-Muzni. In
the science of hadith, such conditions make the hadith narrated unacceptable.
Abu 'Uthman (fourth generation)
Abu 'Uthman, not an-Nahdiyyi is said to have been named Sa'ad. He
is in the fourth level. He narrated from Ma'qil bin Yasar, Anas bin Malik bin
Jandal, some say from his father from Ma'qil. It was narrated from him by
Sulayman at-Taimi. Said Ibn al-Madini: It is not narrated from him apart from
Sulayman at-Taimi and he is majhul (unknown). It is said that 'Uthman as-Sukni,
Ibn Hibban mentioned it in the book ats-tsiqat.
Among his teachers were: Anas bin Malik bin an-Nadhar, the parent
of Abu 'Uthman from Ma'qil bin Yasar. His disciples were: Sulayman ibn Tharkhan
at-Taimi. Scholarly assessment of him: Ibn Hibban: trusted him, 'Ali ibn
al-Madini: Unknown (majhul), az-Zahabi:
unknown (la yu'raf). From the above information it is known that the
figure of Abu 'Uthman is disputed, some scholars believe him like Ibn Hibban,
but some others consider it majhul or unknown (la yu'raf). Thus the
narration of Abu 'Uthman is unacceptable.
Sulayman at-Taimi (d. 143 AH)
Sulayman ibn Tharkhan at-Taimi, he was shaduq but yukhṭi',
including the ninth generation, died in 143 A.H. Among his teachers were: Asma'
bint Yazid, Bakr bin 'Abdullah, Thabit bin Aslam, al-Husayn bin Qais, Abu
'Uthman. Among his students were: Azhar bin Sa'ad, Jarir bin 'Abdul Humaid bin
Qarṭ, Hafash bin Ghayyash bin Thalaq, Hammad bin Mas'adah and Ibn al-Mubarak.
The scholar's judgment on him: Shu'bah: I see no one who is truer
than him, Yahya bin Ma'in: tsiqah yudallis, Muhammad bin Sa'ad: tsiqah.
an-Nasa'i: tsiqah, Ahmad ibn Hanbal: tsiqah, al-'Ijli: tsiqah.
From the earlier information it can be seen that Sulayman al-Taimi
met Abu 'Uthman, and Abu 'Uthman was one of his teachers. The comments of the
scholars conclude that the personality of Sulayman al-Taimi can be trusted and
accepted in the study of hadith.
Ibn al-Mubarak (d. 181 AH)
'Abdullah bin al-Mubarak bin Wadhih, middle generation of atba',
nasabnya al-Hanzhali al-Marwazi, kuniyah Abu Abdurrahman, residence in Hamash
died in Hurrah in 181 AH. Among his teachers were: Aban bin Taghlib, Ibrahim
bin Nafi', 'Umar bin Tsarwan, 'Umar bin Salamah bin Abi Yazid, Sulayman
at-Taimi. Among his students were: Ibrahim bin Abi al-'Abbas, Ahmad bin
al-Hajjaj, Basyar bin Muhammad, ar-Rabi' bin Nafi', 'Ali bin al-Ḥasan bin
Shaqiq, Muhammad bin al-'Ala, Muhammad bin Makki.
Assessment of scholars to him: Ahmad ibn Hanbal: hafizh,
'Ali al-Madini: tsiqah, Yahya ibn Ma'in: mutasyabbit tsiqah Ṣaḥīḥul Ḥadīṣ, Abu Hatim ar-Razi: tsiqah imam, Muhammad ibn Sa'ad: tsiqah ma'mun
hujjah.
From this information it can be seen that Ibn al-Mubarak met
Sulayman al-Taimi, and he was one of the disciples of Sulayman at-Taimi. The
comments of the scholars led to the conclusion that Ibn al-Mubarak's
personality was trustworthy and acceptable in the study of hadith.
Muhammad ibn al-'Ala (d. 247 AH)
Muhammad ibn al-'Ala bin Karib al-Hamdani Abu Karib al-K-fi, he
was famous for his kuniyah, he belonged to
the tsiqah hafizh, including the tenth generation died in 247 at
the age of eighty-seven years.
Among his teachers were: Ibrahim bin Isma'il, Abu Bakr 'Abbasy bin
Salim, Ishaq bin Manshur, Hafsh bin Baghil, 'Abdullah bin al-Mubaraq bin
Wadhih. Among his disciples were: Muhammad bin Isma 'il bin Ibrahim, Abu Daud.
Scholarly judgment to him: Abu Hatim ar-Razi: shuduq,
an-Nasa'i: tsiqah, Ibn Hibban: he mentions in ats-Tsiqat, Maslama ibn
Qashim: tsiqah, Abu 'Amru al-Kaffaf: I do not see after Ishaq more hafizh
than him.
From earlier information it can be seen that Muhammad ibn al-'Ala
met with Ibn al-Mubarak, and he was one of the students of Ibn al-Mubarak. The
comments of the scholars give a conclusion that the personality of Muhammad ibn
al-'Ala can be trusted and accepted in the study of hadith.
Muhammad ibn Makki (d. H)
Muhammad bin Makki bin 'Isa al-Marwazi, he is a tenth generation maqbul. Among his teachers
were: 'Amru bin Har-n al-Balkhi, an-Nadhar bin Muhammad al-Marwazi, 'Abdullah
bin al-Mubaraq bin Wadhih. Among his students were: Ahmad bin Sayyar
al-Marwazi, Ya'kub bin Sufyan, Ya'kub bin Shaibah, Muhammad bin Hatim bin Na'im
bin 'Abd al-Hamid. Scholarly assessment of him: Ibn Hibban: trusted him.
From earlier information it can be seen that Muhammad ibn Makki
met with Ibn al-Mubarak, and he was one of the students of Ibn al-Mubarak. The
comments of the scholars give a conclusion that the personality of Muhammad bin
Makki can be trusted and accepted in the study of hadith. Muhammad ibn Makki
and Muhammad ibn al-'Ala were samasa and both were teachers of Abu Daud.
Abu Daud (d. 275 AH)
His full name was Abu Daud Sulayman ibn al-Ash'ats al-Sijistani.
Born in 202 AH/817 AD in Sijistan near the city of Basra. Abu Daud, loved
science and mingled with scholars. In order to gain knowledge, especially in
the science of hadith, he visited many regions such as Hejaz, Sham, Egypt, Iraq
and so on. From this trip he met many teachers in the cities he visited. Abu
Daud compiled hadiths, carefully selecting them in his Sunan in Tharsus when he
lived there for twenty years. He remained in Bashrah until his death on 16
Shawwal 275 AH/889 AD, and was buried next to the grave of imam Sufyan
al-Tsauri.
As a mukharrij hadith, Abu Daud had a number of teachers
such as: Ahmad bin Hanbal, al-Qa'nabi, Abu 'Amar al-Dharir, Muslim bin Ibrahim,
'Abdullah bin Raja', Abu al-Walid al-Ṭayalisi, 'Uthman bin Abi Shaiba and
Qutaibah Ibn Sa'ad. Likewise a number of disciples who narrated hadith from him
for example: al-Tirmidhi, Abu 'Abd al-Rahman al-Nasa'i, his own son named Abu
Bakr bin Abi Daud, Abu 'Awanah, Abu Sa'id al-A'rabi, Abu 'Ali al-Lu'lu'i, Abu
Bakr bin Dasah, Abu Salim Muhammad bin Sa'id al-Juladi and so on.
In jurisprudence, Abu Daud is associated with several scholars
with the Hanbali school. Abu Ishaq al-Shirazi, in Tabaqah al-Fuqaha' included
Abu Daud in the group of disciples of Ahmad ibn Hanbal. Even Abu Ya'la included
Abu Daud in the tabaqah al-Hanabilah. However, some scholars link Abu
Daud with the ash-Shafi'i school.
As a scholar, Abu Daud left many works, among which are Kitab
as-Sunan (Sunan Abi Daud), Kitab al-Marasil, Kitab al-Qadar, al-Nasikh
wa al-Mansukh, Fadha'il al-A'mal, Kitab al-Zuhud and so on. The hadith
contained in the Book of Sunan Abi Daud amounts to 500,000 hadiths. Of
that number, he only chose as many as 4,800 as his hadith book collection, but some
scholars counted as many as 5. 274 hadiths.
Azami said: Abu Daud, in his Sunnah, not only recorded sahih
hadith but also included Ḥasan hadith and ḍa'if hadith that were not too
weak and hadith that the imams did not agree to abandon. For the status of weak
hadith, he explained his weakness. There were even hadiths that were not given
an explanation and were considered by scholars as weak hadiths, but according
to Abu Daud, it was better than ra'yu.
'Ajjaj al-Khaṭib, said, Imam Abu Daud is somewhat different from
other hadith scholars in assessing his hadiths. Therefore, according to Abu
David's own statement:
ذكرت الصحيح وما يشبهه
ويقاربه وما كان فيه وهن شديد.
Meaning: I mention (in the Book of Sunan) the sahih hadith and
those who resemble it, approach it and who have the status of wahnun shadid.
In addition, Abu Daud also used the term Salih for hadith that is
not assigned value, and this excuse is divided into two parts: Salih lil-I'tibar, which means ḍa'if, gair
shadid and salih lil-Ihtijaj, which means Ḥasan lightish.
From this information, it can be seen that Abu Daud met Muhammad
bin Makki and Muhammad bin al-'Ala, both teachers of Abu Daud. The assessment
of the scholars led to the conclusion that Abu Daud's personality was
trustworthy and acceptable in the study of hadith.
Assessment of Sanad Hadith
The assessment here is based on data in the books of al-Jarah
wa al-Ta'dil, the books of Rijal al-Shahabah, especially the books
of Tahżib al-Tahżib, Taqrib
al-Tahżib. The research procedure is accompanied by a scheme of sanad to
facilitate understanding.
The study of sanad hadith is as follows: The hadith narrated by
Imam Abu Daud from Muhammad bin al-'Ala' and Muhammad bin Makki al-Marwazi
al-Ma'na, from Ibn al-Mubarak from Sulayman at-Taimi from Abi 'Uthman not
an-Nahdiyyi from his father from Ma'qil bi Yasar from the Prophet SAW.
In this path of Abu Daud, it is seen that some critics of hadith
consider Abu 'Uthman not an-Nahdiyyi majhul (unknown). The definition of majhul
according to language is unknown or unknown. According to its normal
understanding, majhul is the narration of an unknown person or a hadith
narrated by an unknown person.
Majhul in the science of
hadith can be divided into two types, namely: Majhul 'ain, that is,
narrators who are unknown or unknown who they are or their persons. In Abu
Ghaddah's Qawaid fī 'Ulūm al-Ḥadīṣ
the meaning of majhul 'ain is
explained:
هو الذي روى عنه واحد
Meaning: (Hadith) narrated from him is only one.
Majhul hal, i.e. a hadith that
is unknown or unknown to its state or nature. However, some claim that Abu
'Uthman was not an-Nahdiyyi was tsiqah (trusted), as stated by Ibn
Hibban. Since there are two conflicting assessments about Abu 'Uthman, some stating
Jarḥ (negative judgment) while others stating ta'dil (positive
judgment), it is necessary to pay attention to the rules agreed upon by the
number of scholars relating to the above case. For example, what al-Tahanawi
said:
التعديل يقبل مبهما بدون بيان السبب،
واما الجرح فانه لا يقبل الا مفسرا مبينا سبب الجرح.
Meaning: Al-Ta'dil is generally accepted without explaining
why. As for al-Jarḥ, it is actually unacceptable except with an explanation and
explanation of the cause of Jarḥnya.
Imam al-Ḥāfiẓ Jaluluddin As-Suyuṭi, stated:
يقبل التعديل من غير ذكر سببه على
الصحيح المشهور، ولا يقبل الجرح الا مبين السبب.
Meaning: Ta'dil
(positive judgment) is accepted without having to state the cause according to
a valid and well-known opinion, and Jarḥ (negative judgment) is not accepted
unless the reasons are clear.
Mahmud aṭ-Ṭahhan, also stated according to a valid and illustrious
opinion namely:
اما التعديل فيقبل من غير بيان سببه
على المذهب الصحيح المشهور، واما الجرح فلا يقبل الا مفسرا مبين ال
Meaning: Ta'dil according to a valid and well-known madhhab is
acceptable and without explaining why, but Jarḥ cannot be accepted except by
giving an explanation and explanation of the cause.
Based on some of the above rules, the assessment of Abu 'Uthman,
can be explained as follows: That the
hadith critic judged himself majhul, while another hadith critic stated
that he was a tsiqah. Although it is stated in general terms and without
elaborating on the cause, then based on the above rules the statement of ta'dil
is acceptable. As for his father, he meant the father of Abu 'Uthman not
an-Nahdiyyi it is not clear what his name and person were, so it is said to be
ismun mubham (unclear / real name).
According to the language mubham means the hidden or the hidden or
something that is not bright. In the science of Hadith, mubham is understood as
a hadith in which there is a person who is not named.
Mahmud aṭ-Ṭahhan, said that the meaning of mubham is:
هو من ابِم اسَه في المتن او في
الإسناد من الرواة او ممن له علاقة بالرواية.
Meaning: Hadith in which there is a rawi whose name is not
explained or related to history.
The author did not find any data explaining the biodata or
biography of Abu 'Uthman's father, which the author found that he belonged to ismun
mubham (unclear name). From the foregoing information it can be concluded
that the hadith narrated by Abu 'Uthman is not an-Nahdiyyi, it is not valid because
Abu 'Uthman, this is unknown and no one narrated from him other than Sulayman
at-Taimi. If he (Abu 'Uthman) is unknown then his father goes further to be
known and he (Abu 'Uthman) only narrates from him (his father).
In the method of hadith sciences a vadith person who is not clear
cannot be punished whether he is believed or not, therefore to determine the
status of rawi is taken by means of
tawaqquf (no comment) or punished his words cannot be used as a handle
because of his obscurity.
Status of Matan
Hadith in Fatwa Book Some Problems by H.M. Arsyad Thalib Lubis
The hadith
that is criticized is: Hadith about reading Yāsin to the dead,
this hadith is narrated from Ma'qil ibn Yasār, as follows:
حَدَّثَنَا
مُحَمَّدُ بْنُ الْعَلَاءِ، وَمُحَمَّدُ بْنُ مَكِّيٍّ الْمَرْوَزِيُّ الْمَعْنَى،
قَالَا: حَدَّثَنَا ابْنُ الْمُبَارَكِ، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ
أَبِي عُثْمَانَ، وَلَيْسَ بِالنَّهْدِيِّ، عَنْ أَبِيهِ، عَنْ مَعْقِلِ بْنِ
يَسَارٍ، قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: اقْرَءُوا يس
عَلَى مَوْتَاكُمْ.
Comparison with the Qur'an
Some Muslims are accustomed to reciting surah Yāsin on every
Friday night or when there is a calamity of death, either the first, second,
third and seventh nights, the fortieth night and the hundredth night of the day
from the time of one's death, or when rejecting reinforcements, loose events
and so on. This activity is termed "Wirid Yāsin". There is even the
term "Yāsin forty-one" spread in some societies.
Surah Yāsin is one of the 114 surahs in the Qur'an, it is located
in the thirty-sixth order of the suras of the Qur'an, the number of verses is
83 verses. Revealed in the city of Makkah or in other terms it is called surah
makkiyyah. In the Qur'an there are several verses that talk about the necessity
to tadabburi the verses of the
Qur'an. Among these are:
وَإِذَا
قُرِئَ الْقُرْآنُ فَاسْتَمِعُوا لَهُ وَأَنْصِتُوا لَعَلَّكُمْ تُرْحَمُونَ.
Meaning: And when the Qur'an is recited, then listen carefully,
and observe calmly so that you may have mercy.
In another verse Allah Almighty, states that the Qur'an must have
come from His side, otherwise in the Qur'an there must be contradictions.
افلا
يتدبرون الْقران ولوكان من عند غير الله لوجدوا فيه اختلافا كثيرا.
Meaning: Then do they
not pay attention to the Qur'an? if the Qur'an is not from the side of Allah,
surely they have a lot of opposition in it.
In the following verse, Allah Almighty. denounce people who read
the Qur'an but do not want to try to pay attention to or understand the content
and gestures contained in it.
أَفَلَا
يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا.
Meaning: Then do they not pay attention to the Qur'an or are
their hearts locked?
From the above verses it can be seen that Muslims are commanded to
read the Qur'an in general, without specifying whether to recite this surah, or
at any particular time. Surah Yāsin is one of the Qur'anic surahs that are
recommended to be read, not only that, Allah commands that Muslims understand
and practice the contents of the Qur'an, including surah Yāsin.
In the books of tafseer are also found several hadiths stating the
Virtues of Yāsin, which the author contains before interpreting the letter. For
example, the Qur'ābub wrote eight hadiths explaining the Virtues of Yāsin
before he interpreted Surah Yāsin in detail.
Ibn Kathir, in his tafseer explaining the Virtues of Yāsin before
he interpreted surah Yāsin, he recorded a hadith pertaining to the Virtues of
surah Yāsin, and an ashar from Shafwan. The hadith and ashar are:
روى عن
الحسن قال: سمعت ابا هريرة رضى الله عنه قال: قال رسول الله صلى الله عليه وسلم:
من قرا يس فى ليلة أصبح مغفورا له، ومن قرا حم التى فيها الدخان أصبح مغفورا له.
Meaning: Narrated from al-Ḥasan he said: I heard Abu Hurairah
(ra) said: Said the Prophet (peace be upon him): He who recites Yāsin at night
will be forgiven, and whoever reads Ha Mim in whom there is ad-Dukhaan will be
forgiven.
Ibn Kathir, said: Says some scholars: Part of the specificity of
this surah (Yāsin) is that it is not read when it gets difficult business but
will be facilitated by Allah Almighty, and read it near the person who is about
to die to bring mercy and blessings and facilitate the spirit out. As for the ashar written by Ibn Kathir, in
his tafsir is:
عن
صَفْوَان قال: حَدَّثَنِي الْمَشْيَخَةُ أَنَّهُمْ حَضَرُوا غُضَيْفَ بْنَ
الْحَارِثِ الثُّمَالِيَّ (صحابي) حِينَ اشْتَدَّ سَوْقُهُ، فَقَالَ: هَلْ
مِنْكُمْ أَحَدٌ يَقْرَأُ يس؟ قَالَ: فَقَرَأَهَا صَالِحُ بْنُ شُرَيْحٍ
السَّكُونِيُّ، فَلَمَّا بَلَغَ أَرْبَعِينَ مِنْهَا قُبِضَ. قَالَ: فَكَانَ
الْمَشْيَخَةُ يَقُولُونَ: إِذَا قُرِئَتْ عِنْدَ الْمَيِّتِ خُفِّفَ عَنْهُ
بِهَا. قَالَ صَفْوَانُ: وَقَرَأَهَا عِيسَى بْنُ الْمُعْتَمِرِ عِنْدَ ابْنِ
مَعْبَدٍ.
Meaning: ... From Shafwan, he said: The Shaykhs said: When read
it means Yāsin on the side of mayit Allah Almighty will relieve him...
Likewise, Shaykh Muhammad 'Ali ash-Shabuni in his tafseer wrote a
hadith stating about the Virtues of Surah Yāsin, namely:
قال
صلى لله عليه وسلم: ان لكل شيء قلبا وقلب القران يس، وددت انها فى قلبكل انسان من
امتي
Meaning: Saying SAW: Verily for every thing there is a heart
and the heart of the Qur'an is Yāsin, I imagine that it resides in every human
being of My ummah.
Thus, it can be concluded that reading and understanding and
practicing surah Yāsin is recommended for all Muslims without specifying its
time and place. Because the hadiths that state the time of reciting surah Yāsin
at certain times based on the study of the above hadiths do not reach the
degree of sahih or Ḥasan.
But that does not mean that surah Yāsin does not have merit,
because scholars of tafsir explain by writing down the hadiths of the Virtue of
Yāsin in their tafseer books. This suggests that surah Yāsin has advantages
over other surahs.
According to the author's research, the degree of hadith
explaining the virtue of surah Yāsin is weak (ḍa'if). For some scholars
practicing the hadith ḍa'if is
absolutely not permissible, for others it is permissible on fadhail a'mal
(the primacy of practices) not in matters of law and qidah.
Comparison with Hadith
In comparison with other narrations contained in Al-Kutub
at-Tis'ah, it can be seen that five books of Hadith out of the Nine main books
of hadith contain and write down the Virtues of Yāsin in their books with
various redactions. It can be grouped into three things, namely: 1) the virtue
of reading Yāsin on the side of the person who is about to die and who has
died, 2) reading Yāsin in order to get convenience from Allah Almighty, i)
reading Yāsin in order to get a reward multiplied up to ten times.
After careful examination it turns out that all the hadiths that
discuss the Virtue of Yāsin in these three forms are not found in the hadith
books of Ṣaḥīḥ al-Bukahri and Ṣaḥīḥ Muslim, nor in the book of Muwaṭṭa'
Imam Malik. Two hadiths are the main references to obtain authentic hadiths
that have been recognized by scholars in the past until now. After the author
conducted research, it turned out that the above hadiths were not up to the
level of sahih or hasan hadiths, besides not getting these hadiths in the books
of Ṣaḥīḥ al-Bukahri and Ṣaḥīḥ Muslim.
It can be concluded that the hadiths that speak of the Virtue of
Yāsin are not found in the books of Ṣaḥīḥ al-Bukahri and Ṣaḥīḥ Muslim. This
right signals that this hadith has "problems" that need to be
examined. In the research that the author conducted it is known that the six
hadiths that explain the virtue of Yāsin from the six books of Hadith are not
valid or hasan, but the degree is weak because of the obscurity of rawi in
these hadiths.
Comparison with History
In historical records, Prophet Muhammad (PBUH), as well as his
companions never gathered together to recite surah Yāsin, either in mosques,
houses of companions and others. When there was a calamity whether death,
slack, celebration or anything else it is also unknown in history that the
Prophet recited surah Yāsin, as well as the Companions.
But if specializing in reading Yāsin at a certain time or place is
a very important worship, surely the Holy Prophet (peace be upon him) would
have set an example or told his companions to perform it. Because the Holy
Prophet (peace be upon him) would not hide anything from the teachings of this
religion, because he was an honest and trustworthy man. After the Prophet
(peace be upon him) died, it is not known that any of the Companions practiced
it by dedicating to reading Yāsin at the appointed times and places to read it.
Thus, reciting surah Yāsin by specifying a specific time, place and
circumstance unknown in history was once practiced by the Holy Prophet (peace
be upon him) and the Companions.
Comparison with Reason
Logically, a person who reads the Qur'an once is certainly
rewarded. But in Islam there is worship that is multiplied in reward because of
the nobility of the place, time or circumstances when performing a worship. For
example, prayer in the Grand Mosque is more important than other mosques up to
1500 times its size.
As for its relation to the virtue of reading Yāsin, it is
explained in the hadith who made it like reading the Qur'an ten times from
surah al-Fatihah to surah an-Nas. According to logic this is impossible because
an action done once means once happened. In religion, of course, not all can be
reached by human reason, reason is indeed very decisive in Islamic law but
reason is not everything in determining something. If there is an acceptable
nash, stating that a practice, if done, will get a double reply, of course,
this must be accepted by every Muslim. With a note that the proposition or
legal basis can be accepted in accordance with the methods recognized by the
scholars.
Likewise, it is the case to recite Yāsin at the side of the
deceased or on the eve of his death and in order to gain ease in his affairs.
This needs to be researched, so that it is clear whether the basis can be used
as a guideline or not. Because basically a deceased person cannot do good or
bad anymore, he just accepts the deeds done while living on earth. Likewise,
people who get ease in their lives are certainly people who are diligent and
tenacious in trying and working. However, man is inseparable from the qudrah
and iradah of Allah (swt). In other words, when a person recites with special
and meditates on the verses of the Qur'an, it is hoped that Allah's mercy will
be given to him and those around him will also get that grace.
Likewise, people who read the Qur'an with the intention of gaining
the pleasure of Allah and gaining ease in their affairs, are expected because
the worship performed by Allah the Most Merciful and Merciful provides a way
out of all difficulties faced.
Fiqh al-Hadith H.M.
Arsyad Talib Lubis in Fatwa Book Some Problems
The existence of the hadith
of the Prophet (peace be upon him), which today reaches Muslims all over the
world, in its various forms and shades sometimes contradicts each other, or
even does not fit the context of modern times and thought. Therefore, basic
principles are needed in understanding the hadith of the Prophet SAW, the
Prophet. To find out the extent of
the fiqh al-hadith method used by H.M. Arsyad Talib Lubis, in answering
various problems of the ummah in his book, the researcher conducted an in-depth
study of the Fatwa Book Some Problems, by
H.M.
Arsyad Talib Lubis, this was supported by several explanations of his
students. Today it is rather difficult to find the whereabouts of the students
of H.M. Arsyad Talib Lubis, who have knowledge equivalent to him. But there is
one old and senior student of Al Washliyah, whom researchers can interview, he
is Prof. Dr. H. Hasballah Thayib, Lc., MA.
When asked
about how the method of H.M. Arsyad Talib Lubis, in taking istinbath law
or fiqh al-hadith.
Scholars
who lived during the time with H.M. Arsyad Talib Lubis, all knew about the
scientific capacity of H.M. Arsyad Talib Lubis. No one dared to doubt his
scholarship. Let alone to match it, just matching it was difficult at that
time. He is a very prolific scholar in the field of writing. His writings are
diverse, ranging from divinity, history, jurisprudence, hadith and others. In
the field of hadith he has written several books of hadith which until now are
taught in the madrassas of Al Washliyah
H.M.
Arsyad Talib Lubis, is a great scholar who controls various book treasuries,
this can be seen in his library, various books are neatly stored. He diligently
read and mastered every book he read. In figh al-hadith, there are at least three things that H.M. Arsyad Talib Lubis always
pays attention to, in interacting with the hadith of the Prophet SAW,
namely: 1. Excessive deviation of extremists in religious affairs; 2. The
manipulation of heretics, i.e. the falsification of the teachings of Islam,
making various types of heresies that are clearly contrary to the creed and the
Shari'a; and 3. The interpretation of people who are not experts."
From this it can be seen that H.M. Arsyad Talib Lubis, was very careful in quoting
the hadith of the Prophet SAW, to be used as a reference, whether contrary to
the context in the time of the Prophet SAW, conveyed the hadith or not. At the
very least, a proper understanding of the hadith is to take a moderate
stance. To realize this moderate / washatiah attitude, the principles that must
be taken when interacting with the hadith of the Prophet SAW. this is as
explained by Hasballah Thayib.
H.M. Arsyad Talib Lubis, in
taking a hadith to be used as a postulate in deciding the case at least do:
first, research the validity of the hadith
according to scientific references that have been determined by trusted hadith
scholars, both including sanad and matnya; second, understand the hadith in
accordance with the understanding of Arabic, context and asbabul wurud the
text of the hadith in order to discover the true meaning of the hadith and not
neglect the necessity to distinguish between hadiths intended to convey
treatises and those that are not, between those intended for general or
specific; and third, to ensure that the hadith studied does not contradict
other nash-nash of a stronger position, such as the Qur'an. Nor does the hadith
contradict the more worthy nash of tasyri
wisdom, or the general objectives of reaching the level of qathi."
To implement this basic
principle, H.M. Arsyad Talib Lubis, taught
several methods in understanding hadith, there are at least six methods of fiqh al-hadith, as explained by
Hasballah Thayib.
H.M.
Arsyad Talib Lubis, First, memahami hadith according to
the instructions of the Qur'an. H.M. Arsyad
Talib Lubis, considered that basically the nash of shari'a could not
contradict each other. The possible contradiction is only outward, not in the
ultimate reality. Therefore H.M. Arsyad Talib
Lubis, when there is a hadith that seems contradictory, what he does is:
1. Al-Jam' that is, by
compromising between two or more hadiths that seem to contradict each other so
that the conflict disappears. This is more important in understanding the
contradictory hadith than in seeking troublesome interpretations; 2. Al-Tarjih
and an-Naskh, i.e. if the contradiction cannot be resolved by compromise,
then the second way is to do tarjih by winning one of the stronger hadiths from
two or more seemingly contradictory hadiths and finding which hadith has been
deleted due to different circumstances and which hadith has been deleted. Second,
understand thehadith according to its background, situation and
conditions and purpose. To understand the hadith of the Prophet SAW, you can
pay attention to the specific causes behind the emergence of the hadith or can
be understood from the events that accompany it. All of them have their own
laws that can be general and fixed, but can change if the conditions specified
in the law are not met. Knowing that, one needs to be careful in making a
choice between what is particular and what is general, what is temporary and
eternal, and what is particular and what is universal. Third, distinguish
between variable means and fixed ends.
According to H.M. Arsyad
Talib Lubis, in understanding the hadith of the Prophet SAW, must hold
and attach importance to the substantial meaning or the ultimate goal /
objective of the hadith text. Because, the facilities and infrastructure that
appear on the outside of the hadith can change from one time to another. Thus,
if a hadith mentions certain means to achieve an end, then these means are not
binding, these means sometimes change with changes in the environment, times,
customs and so on. Fourth, distinguish between the expressions haqiqi and
majdzi. The Prophet (peace be upon him) was an Arab who ruled Balaghah,
therefore, many hadith texts use majaz (allusion or metaphor). The Prophet
(peace be upon him) used majaz to express his intentions in a very impressive
way. The majdz include majáz lúgháwi, aqli, isti'aráh, kindyah and
various other expressions that do not show their true meaning directly. That's
why understanding the hadith of the Prophet (PBUH), paying attention to majaz
is sometimes a must, otherwise people will slip into misunderstanding the
hadith of the Prophet (PBUH). Fifth,
distinguish between the unseen and the real. Among the hadiths of the Prophet
(peace be upon him), there are those that contain things related to the unseen
realm, such as angels and their duties, jinns who see humans, and humans cannot
see them, as well as about arsh, chairs, lauh, and qalam. According to H.M. Arsyad
Talib Lubis, regarding these shahih hadiths about the unseen, a Muslim
is obliged to accept them, and it is not right to reject them simply because
they are not in line with what is commonly experienced or not in accordance
with knowledge. As long as it is within the limits of possibility according to
reason, although it is considered impossible according to custom. Sixth,
ascertain the meaning of the words in the hadith. To understand the hadith of
the Prophet SAW, well, according to H.M. Arsyad Talib Lubis, it is very
important to ensure that the meaning and connotation of certain words sometimes
change from one time to another, and from one environment to another.
From this lengthy explanation, at least it can be
understood the method of fiqh al-hadith H.M.
Arsyad Talib Lubis, is as follows:
a.
Understand the hadith
according to the instructions of the Qur'an.
b.
Understand
the hadith according to its background,
situation and conditions and purpose.
c.
Distinguish between fickle
means and fixed ends.
d.
Distinguish between the
expressions haqiqi and majdzi.
e.
Distinguish between the
unseen and the real.
f.
Ascertaining the meaning of
the words in the hadith.
CONCLUSION
After thoroughly examining the hadiths presented in H.M. Arsyad
Talib Lubis' Fatwa Book on Some Problems, encompassing an analysis of their
sanad, Matan, and fiqh al-hadith, several noteworthy conclusions emerge.
Firstly, regarding the status of sanad in the Fatwa Book, a total of 154
hadiths were identified, categorized as follows: 97 shahih hadiths, 34 hadiths
marked hasan, 14 ḍa'if hadiths, 1 munkar hadith, and 8 hadiths absent in the
Mutun al-Hadith. Concerning the Matan status, the examination indicates that
the hadiths in the book align harmoniously with the nash of the Qur'an, hadith,
Ijma', Qiyas, and virtuous practices within Muslim life. Furthermore, these
hadiths are suggested for incorporation into daily life as acts of worship.
Lastly, the fiqh al-hadith methodology employed by H.M. Arsyad Talib Lubis in
the Fatwa Book involves six key steps: understanding the hadith by Qur'anic
instructions, considering its background, situation, conditions, and purpose,
distinguishing between variable means and fixed ends, differentiating between haqiqi
and majdzi expressions, recognizing the disparity between the unseen
and the real, and ascertaining the precise meaning of words within the hadith.
This comprehensive analysis affirms the richness of the Fatwa Book in
addressing various aspects of hadith, providing valuable insights for scholars
and practitioners alike.
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