Pengenalan awalan kepada kajian hadis pt 2

PENGENALAN RINGKAS KEPADA
ULUM AL
HADITH
(untuk orang awam)
amiruddin 1

POWERPOINT TELAH DISEDIAKAN UNTUK ISMA
CAW. KUANTAN UNTUK DIMANFAATKAN OLEH
MUSLIMIN DAN MUSLIMAT YANG MERASAKAN
BAHAWA ILMU YANG DISAMPAIKAN INI
BERMANFAAT .
TERUSKAN USAHA GIGIH BERDAKWAH SECARA
SUNNAH , BERJEMAAH , TELUS , DAN
BERSISTEMATIK
TERIMA KASIH KEPADA
SAHABAT-SHABAT YANG TELAH MEMBERI
SEMANGAT DAN KEINGINAN
UNTUK MENCARI HIKMAH YANG HILANG

• Hadith Riwayah dan Hadis Dirayah
• A brief history of Mustalah al-Hadith
• Pengenalan Pengajian Hadis Ringkas
• Klasifikasi Hadith
• Disciplines Of Hadith
• History of Hadith in the time of Prophet(pbuh)
• History of Hadith in the time of Companions
• History of Hadith in the time of Successors
• Number of Hadith narrated by Sahabahs
• Background on Imam al Bukhari
• Sanad going back to the Prophet Muhammad
3

• Category of Hadiths compilations in general
• Sanad (chain of narrators)
• Matan (text)
• Ranking of Hadith
• Sunnah
• Ilmu Rijal al-Hadits
• Jenis2 Kitab2 Hadith
• Istilah2 Hadith
• The Classification of Hadith
• Graphical Representation Of Classification
• Category of Hadiths compilations in general
4

Sanad going back to the Prophet Muhammad
(This is the most debated source of Islamic Law)
6

SANAD (Chain)
• Each hadith consists of two parts, i.e., sanad (chain of
transmission) and matan (text), e.g. E.g. Said Who, To Who
and who knows that he said it to the other person
(Witness) and who said that these were witness (2nd
Witness).
Qutaybah Ibn Sa‘id informed us that: Sufyan reported
to us on the authority of Zuhri, on the authority of
Humayd... on the authority of Nu‘man Ibn Bashir, that his
father bestowed him a slave; thereupon he came to the
Prophet (SAW) so as to make him a witness upon it. He
(the Prophet ) asked: Have you bestowed (a slave each) to
all of your children; he (Bashir) replied No.
So he (the Prophet) asked (Bashir): take him (the slave)
back. …………refer following slide
…..bersambung
7

SANAD
(Chain)
The first part of this hadith i.e., from ‘‘Qutaybah Ibn Sa‘id
informed us’’ to ‘‘Nu‘man Ibn Bashir’’ is sanad (pl. Isnad)
and the second part, i.e., from ‘‘that his father’’ to ‘‘take him
(the slave) back.’’ is matan.
• Isnad were used for the documentation and
authentication of ahadith. Due to the fitnah (mischief) of
the fabrication of ahadith, the hadith scholars were
extremely careful about isnad. They had criticized and
evaluated the transmitters without fear or favor.
• The Hadith of Companion or successors is not the source
of legislation. The source of legislation is Quran and Hadith
of Prophet only which is MUSNAD OR MARFOO.
8

Grading of SANAD
• 1. The first categorization is if the Hadith
can be Traced back to Prophet.
• 2. The second categorization is the
Continuity of the link of transmission.
• 3. The third categorization is the Number
of links
9

Continuity
of the Link
Munqati’
(Any one link is missing)
Mudlal
PROBLEMATIC
(Several Links are Missing)
MuAllaq
(SUSPENDED) NO CHAIN
10

NUMBER OF LINKS IN THE TRANSMISSION
MUTAWAATIR
(Groups After Groups – continously recurrent)
MUTAWAATIR BIL-
LAFDH
(Recurrent in
Wording)
It’s extremely rare.
I.e. the Hadith:
“Whoever lies about
me (Prophet SAW)
deliberately should
take his seat in the
Hell-Fire”
MUTAWAATIR BIL-
MA’NA
(Recurrent in
meaning)
hus, a large number of
Hadith trasmitters
concur in meaning but
differ in wording or in
forn are quiet
frequent.
i.e. Hadiths about
rituals of formal
prayer, Hajj, Fasting,
Quantities of Zakah,
etc. were witnessed by
a large number of
Companions.
The most famous
compilation of
Mutawaatir Hadeeths
is the al-Azhar al-
Mutanaathirah by as-
Suyooti.
AHAD --- Sound-Fair-Weak-Forged
(Singular – the narration of an individual) is a hadith in which the number of narrators at any level of Isnad do not reach
anywhere near the minimum number for Mutawaatir hadeeths --about 10 people.
1st Ahad Category.
MASH-HOOR (Well-
known)
Minimum of 3
transmitter on every
level of Isnad.
Originally reported by
one or more Prophet’s
Companions.
I.e. the Hadith:
“Allah will not take
away knowledge from
people by snatching it,
but by taking away the
scholars.”
2nd Ahad category
‘AZEEZ (Strong/rare)
Minimum of 2
transmitters on every
level of Isnad. Some
scholars did not
distinguish between
Mash-hoor and
‘Azeez, nor produce
any work dedicated to
compiling ‘Azeez
narrations primarily
because there was no
significant benefit.
I.e. the Hadith:
“None of you truly
believes until I become
dearer to him than his
parents, his children,
and all humankind.”
3rd category GHAREEB
(Strange)
A narration which has
single transmitter on
every level in the Isnad
AFTER the Prophet’s
Companions as the
narrator.
Some scholar such as Ibn
Hajar used the term Fard
as synonym for Ghareeb,
while others considered
them to be a separate
classifications
Ghareeb Sub Category 1:
GHAREEB MUTLAQ / FARD
MUTLAQ.
A Hadidth inchich the single
narrator is at the beginning of
the Sanad, that is, it is narrated
by a single Compainion from the
Propthet SAW.
i.e. the Hadith:
“Indeed deeds are judged
according to their intentions.
Ghareeb Sub-Category 2:
GHAREEB NISBI
(Relatively Single)
A hadith in which the single
narrator in the levels AFTER
the Companions level.
Thus, more than one
Companions narrated it, but
in at least 1 level of narrators,
it was related by a single
narrator.
Plausible reasons: The Single
narrator who is graded
reliable (Thiqah) A specific
single narrator from another
specific single narrator.
Single narrations from people
of a specific town/region.
Narrations by a peopleof a
specific area from other
people of a specific area
11

MATAN (Text)
• People have critiqued SANAD but ignored critique of
MATAN of Hadith. Out of their piety they did not want
to take a risk of critiquing MATAN because they thought
it might be true.
• We should be able to critique MATAN as well because
we should know that the text is leading to something
good or not.
• Imam Al Ghazali (who died at year 1111 AD) stated that
a hadith could be rejected if the matn contradicts
Qur’an or more authentic hadith.
• Imam Al Sayuti 1445-1505: “If you encounter a hadith
contrary to reason or to an established correctly
accepted principle, you should know that it is forged”.
13

Ranking of Hadith
• Saheeh i.e. Sound, which means that
according to the criteria set by the
specific compiler
• Hasan i.e. the chain is fair, good enough,
but not perfect.
• Dhaif i.e. weak, i.e. members of the
chain are unreliable.
• Maudu i.e. forgery.
14

Litmus Test of SANAD of Hadith
• Part of the criteria is to look for Hadith that are
ranked Saheeh (sound) AND that are MARFU’
MUSNAD (Elevated up to the prophet) AND with
NO LINK MISSING AND that are Mutawatir
(Narrated by groups after groups).
• We should also know that the number of
Mutwatir Hadith are also disputed in cases.
• The Hadith should always pass the filter of Quran
AND the filter of the Mutawatir on the same
subject.
15

Criteria to doubt certain Hadiths
• If it is against common experience.
• If it contradicts the Qur’an, the mutawatir
hadith or the consensus of the scholars.
• If it is relayed by a single individual while the
event is claimed to be witnessed by many, yet
they did not relay the same hadith.
• If the hadith mentions severe punishment for
a simple mistake, or it promises a big reward
for an insignificant good deed.
16

Other criteria for hesitating to accept a
Hadith:
• Rendering superior values to certain portions of the
Qur’an.
• Superior virtues and values of persons or places.
• Prophecies of the future especially if there are specific
times or dates.
• Things that are not befitting the personality of the Prophet
or his character.
• Less than perfect Arabic language
The mentality of taking Hadith with the possibility that it
might be true has led us in trouble. The scientist of Hadith
say that Hadith should be narrated as prophet said.
17

Examples of Contradicting Hadith
• Contradiction with Quran:
- Quran on Future
Say: "The Unseen is only for Allah (to know)..."Qur’an 10:20
Say: "As to the knowledge of the time, it is with Allah alone:I am but a plain warner.“
Q. 67:26
Say: “I am no new thing among the messengers (of Allah), nor know I what will be
done with me or with you.” Q.46:9
- Hadith on Future
Narrated by Abdullah ibn Busr
The Prophet (peace be upon him) said: The time between the great war and the
conquest of the city (Constantinople) will be six years, and the Dajjal (Antichrist)
will come forth in the seventh. Abu Dawud 4283
Narrated by Mu’adh ibn Jabal
The Prophet (peace be upon him) said: The greatest war, the conquest of
Constantinople and the coming forth of the Dajjal (Antichrist) will take place within
a period of seven months. Abu Dawud 4282
** If the Hadith is not strong enough, it will contradict or otherwise the syarah must be
gotten from the muhaddithin 18

Example of Hadith Supporting Quran
Hadith 9:477 quoted below tells us that the Prophet
did not have the knowledge of the unseen.
Narrated by Masruq:
Aisha said, `If anyone tells you that Muhammad has
seen his Lord, he is a liar, for Allah says: “No vision
can grasp Him.” [Q.6:103] And if anyone tells you
that Muhammad has seen the Unseen, he is a liar, for
Allah says: "None has the knowledge of the Unseen
but Allah."
19

Sunnah
• Sunnah is the Established Practice of
prophet Muhammad. It is how prophet
did things. Prophet Muhammad lived in
the capacity of prophet for 23 years.
• According to Arabic Lexicographers it
means ‘a way, a course; a rule; a manner
of acting; or a conduct of life’
21

Sunnah or Hadith ???
• The term Hadith has become synonym for the term Sunnah. This is
due to Sunnah as a technical term in Science of Hadith, refers to
whatever statements, acts approvals, physical or character
descriptions that are attributeable to Prophet along with his
prophethood. It is thus synonymous with the term Hadith.
• However, according to Usul al-Fiqh (legal methodology), Sunnah
refers to only the statements, acts, and approvals of the Prophet
SAW. It is also refers to whatever is supported by evidence from the
Shari’ah; which is the opposite of bid’ah (innovation in faith).
• In the legalistic science of Fiqh, the term Sunnah refers to
recommended acts authentically attributeable to the Prophet SAW;
where whoever does it (the doer) is rewarded and whoever does not
do it (the non-doer) is not punished nor incur sin. Sunnah is also
used to refer to the opposite of bid’ah.
22

Sunnah and Hadith
• Sunnah means the prophetic ways, traditions and orders that have
become models to
follow by his followers. It is erroneous to interchange the word Hadith
with Sunnah or vice versa. There are several hadiths that have nothing in
the least to do with the traditions of the prophet.
• The Prophet’s example has been mostly communicated through the
practical examples of the living and practicing Muslim communities. A
question asked over and over again by the traditionalists is: How else
would I have known how to recite my ritual prayers and how many rakats
to recite for each prayer, if not through the compiled Hadith literature,
since the Qur’an is silent on these issues? The obvious response would
be; In the same manner it was known to the Muslim community for more
than two centuries before the compilation of the Hadith literature.
• The reality is that the majority of the Sunnahs of the Prophet have been
communicated to the society through the examples of living Muslims.
23

Types of Sunnah
Non-Legal Sunnah
(Not meant to be followed)
Legal Sunnah
(Meant to be followed)
Natural Human Activities
of Prophet
Empiric knowledge
or Personal/social habit
or Custom
Actions relating to
specific circumstances
or Situations
General Legislation Specific Legislation
24

Critique on Sunnah
• Words of Sheikh Yusuf al Qaradawi in his epilogue to his book on the Prophetic
sunnah:
“The sunna is in need of new explanatory works to bring forth its truths and clarify
what is unclear and to correct the collective understanding and to rebut the
falsehoods, written in their current language and the paradigm of this age.
The Qur’an has garnered in our age, as is its right, the attention of great scholars,
who have devoted themselves to its tafsir (interpretation) and the bringing forth of
its gems and essence, addressing the modern mind, with what has been made
available to them of new facts and knowledge, allowing them to enter the minds
and the hearts from the widest of doors.
We have seen this in the tafsirs of Muhammad Rashid Rida, Jamal al Din al Qasimi,
Al Tahir ibn ‘Ashur, Abi al’Ala Maududi, Sayyid Qutb and Mahmud Shaltut and
others.
The books of sunna, and particularly the two Sahihs, have no explanatory works
from the likes of these giants who combine authenticity and modernization and
hopefully God will inspire some of the great expositors to write works of
commentary and explanation of the Sahihs of Bukhari and Muslim, a contemporary
scholarly explanation. In this way, Islamic scholarship will be served a great service.
And the last of our supplication is All Praise be to God, the Lord of the Worlds.”25

Ilmu Rijal al-Hadits
Kata ‘sanad’ secara sederhana diartikan mata
rantai rawi yang merupakan transmisi yang
digunakan dalam periwayatan matan. Sementara
itu, kata ‘isnad’ dimaknai mengangkat hadis
(ucapan/informasi) sehingga sampai kepada
pengucapnya (narasumber). Ahli hadis sering
menggunakan kedua istilah tersebut untuk
maksud yang sama, yakni silsilah al-rijal
(rangkaian periwayat hadis) yang dapat
menghubungkan kepada matan hadis.
28

Kepentingan sanad/isnad
Isnad memiliki kedudukan yang sangat penting dan agung dalam
Islam dan umatnya. Hal demikian karena umat Islam
menerima agama ini dari sahabat, sementara sahabat
menerimanya dari Rasulullah saw, sedangkan beliau saw
mendapatkannya dari Allah, Tuhan sarwa semesta. Abdullah
Ibn Abbas meriwayatkan bahwa Rasulullah saw bersabda :
ْ‫م‬ُ‫ك‬ْ‫ن‬ِ‫م‬ َ‫ع‬َِ‫َس‬ ْ‫ن‬َِّ‫ِم‬ ُ‫ع‬َ‫م‬ْ‫س‬ُ‫ي‬َ‫و‬ ْ‫م‬ُ‫ك‬ْ‫ن‬ِ‫م‬ ُ‫ع‬َ‫م‬ْ‫س‬ُ‫ي‬َ‫و‬ َ‫ن‬‫و‬ُ‫ع‬َ‫م‬ْ‫س‬َ‫ت‬
Artinya : “Kalian mendengar lalu didengar dari kamu dan
didengar dari yang mendengar dari kamu”. (HR. Imam Ahmad
dan Abu Daud, dinilai sahih).
29

Definisi Ilmu Rijal
Ilmu yang membahas, mengulas dan
mendiskusikan keadaan setiap periwayat
hadis; baik dari segi kelahirannya, w. nya,
guru-gurunya, murid-muridnya, negeri
dan tanah air mereka, dan sebagainya
yang dipandang ada hubungannya
dengan sejarah rawi dan ihwal mereka
30

MUNCULNYA ILMU RIJAL
Penggunaan isnad ini sebenarnya telah ada di masa sahabat
Rasulullah saw dalam rupa sikap taharri (hati-hati)
mereka terhadap berbagai informasi profetik yang
diterimanya. Sebagai misal Abu Bakar al-Shiddiq dalam
kisah nenek yang datang meminta bagian waris, lalu
Umar Ibn al-Khaththab dalam peristiwa isti’dzan-nya Abu
Musa, kemudian tatsabbut (klarifikasi) yang dilakukan
Usman Ibn Affan terkait hak seorang isteri yang ditinggal
mati oleh suaminya, demikian pula Ali Ibn Abi Thalib yang
memestikan bersumpah bagi orang yang menyampaikan
hadis Rasulullah saw kepadanya.
31

Setelah terjadi fitnah yang dilakukan Abdullah Ibn Saba (di
akhir masa kekhalifahan Usman Ibn Affan) - ‘isnad’
semakin banyak dan tegas dipertanyakan dan
penggunaan sanad terus berlangsung dan bertambah
seiring dengan menyebarnya para Ashab al-Ahwa’
(pengikut hawa nafsu) di tengah-tengah kaum muslimin,
juga banyaknya fitnah yang mengusung kebohongan
sehingga orang-orang tidak mau menerima hadis tanpa
isnad. Imam Muslim meriwayatkan dengan isnadnya dari
Muhammad Ibn Sirin bahwasanya beliau berkata :
ْ‫ت‬‫م‬‫ع‬‫م‬‫ق‬‫م‬‫و‬ ‫ا‬َّ‫م‬‫م‬‫ل‬‫م‬‫ف‬ ِ‫اد‬‫م‬‫ن‬ْ‫س‬ِْ‫اْل‬ ْ‫ن‬‫م‬‫ع‬ ‫م‬‫ن‬‫و‬ُ‫ل‬‫م‬‫أ‬ْ‫س‬‫م‬‫ي‬ ‫وا‬ُ‫ن‬‫و‬ُ‫ك‬‫م‬‫ي‬ ْ‫م‬‫َل‬‫م‬‫ل‬‫ا‬‫م‬‫ج‬ِ‫ر‬ ‫ا‬‫م‬‫ن‬‫م‬‫ل‬ ‫ُّوا‬‫م‬‫َس‬ ‫وا‬ُ‫ل‬‫ا‬‫م‬‫ق‬ ُ‫ة‬‫م‬‫ن‬ْ‫ت‬ِ‫ْف‬‫ل‬‫ا‬ِِْْ‫م‬َ ‫م‬َِِ ُُ‫م‬َْ‫ن‬ُُ‫م‬‫ف‬ ُْْ‫ك‬ِ‫َّة‬‫ن‬ُّ‫الس‬
ِ‫ع‬‫م‬‫د‬ِ‫ب‬ْ‫ل‬‫ا‬ ِِْْ‫م‬َ ‫م‬َِِ ُُ‫م‬َْ‫ن‬ُ‫ي‬‫م‬‫و‬ ُْْ‫ه‬ُ‫يث‬ِ‫د‬‫م‬‫ح‬ ُ‫ذ‬‫م‬‫خ‬ْ‫ؤ‬ُُ‫م‬‫ف‬ُْْ‫ه‬ُ‫يث‬ِ‫د‬‫م‬‫ح‬ ُ‫ذ‬‫م‬‫خ‬ْ‫ؤ‬ُ‫ي‬ ‫م‬‫َل‬‫م‬‫ف‬
“Dahulu orang-orang tidak pernah menanyakan isnad, akan
tetapi setelah terjadi fitnah maka dilihat hadis Ahli
Sunnah lalu diterima dan dilihat hadisnya ahli bid`ah lalu
tidak diterima (ditolak)”.
32

Lanjutan
Kemunculan Ilmu al-Rijal merupakan buah dari berkembang dan
menyebarnya penggunaan isnad serta banyaknya pertanyaan
mengenainya, terlebih setelah meluasnya diskusi paham
keagamaan yang dipandang baru (bid’ah-bid’ah) dan dinilai
dapat merusak kemurnian akidah umat Islam. Ilmu alRijal
adalah keistimewaan umat Islam yang tidak dimiliki oleh umat
lainnya.
Ilmu al-Rijal baru muncul setelah pertengahan abad ke-2 H.
Karya pertama dalam studi ini adalah kitab al-Tarikh karya al-
Layts Ibn Sa’ad (w. 175 H) dan kitab al-Tarikh yang disusun
oleh Imam Abdullah Ibn al-Mubarak (w. 181 H). Imam al-
Dzahabi menyebutkan bahwa al-Walid Ibn Muslim (w. 195 H)
juga memiliki sebuah kitab Tarikh al-Rijal.
33

CABANG-CABANG ILMU RIJAL
1. Ilmu Thabaqat al-Ruwat berbicara mengenai tingkatan-tingkatan rawi hadis
pada empat thabaqat,yakni: sahabat, tabi’un, atba’ al-tabi’in dan taba’ al-atba’)
2. Ilmu Ma`rifat al-Shahabah mengenalkan dan mendiskusikan para sahabat
Rasulullah saw.
3. Ilmu al-Jarh wa al-Ta`dil membahas tentang bagaimana kritik terhadap para
penutur hadis itu dilakukan.
Ketiga jenis kitab rijal di atas pertama kali muncul di sekitar penghujung abad ke-2 H
dan pertengahan abad ke-3I H, dan kajiannya meluas pada masa-masa
sesudahnya.
4. IlmuTawarikh al-Mudun (sejarah kota-kota/negeri-negeri), yang memuat
biografi para periwayat hadis (tarikh al-ruwat) pada suatu negeri/kota tertentu.
Ilmu ini mulai muncul pada paruh kedua dari abad ke-3 H.
5. Ilmu Ma’rifat al-Asma’ wa Tamyizuha (pengenalan terhadap nama-nama
perowi dan cara membedakannya). Ilmu ini lahir setelah periwayat hadis
semakin banyak, dalam pada mana nama, kuniyah dan nasab mereka banyak
yang serupa sehingga dibutuhkan pembedaannya.
Pada masa berikutnya dan meluas di abad ke-5 lahirlah kitab-kitab biografi rijal al-
hadits yang khusus mengulas para periwayat hadis yang terdapat pada suatu
kitab hadis atau beberapa kitab hadis tertentu.
34

Kitab-Kitab Tarikh Sahabat
1. Kitab Ma’rifat Man Nazala min al-Shahabah Sa’iral-Buldan, karya Imam Ali Ibn
Abdillah al-Madini (w. tahun 234 H).
2. Kitab Tarikh al-Shahabah, karya Muhammad Ibn Isma’il al-Bukhari (w. tahun
245 H).
3. Kitab al-Isti’ab fi Ma’rifat al-Ashhab, karya Abu ‘Umar Ibn Yusuf Ibn Abdillah
yang masyhur dengan nama Ibnu ‘Abd al-Barr al-Qurthubi (w. tahun 463 H).
Kitab ini telah dicetak berulang kali, di dalamnya terdapat 4,225 sahabat
4. Kitab Ushuud al-Ghabah fi Ma’rifat al-Shahabah, karya ‘Izzuddin Abu al-Hasan
Ali Ibn Muhammad Ibn Abd al-Karim al-Jazari, dan dikenal Ibn al-Atsir (w. tahun
630 H), dicetak, di dalamnya terdapat 7,554 nama
5. Kitab Tajrid Asma’ al-Shahabah, karya Al-Hafizh Syamsuddin Abu Abdillah
Muhammad Ibn Ahmad al-Dzahabi (w. tahun 748 H), dicetak di India.
6. Kitab al-Ishabah Fi Tamyizi al-Shahabah, karya Syaikh al-Islam al-Imam al-Hafizh
Syihabuddin Ahmad Ibn Ali al-Kinani, yang masyhur dengan nama Ibnu Hajar al-
‘Asqalani (w. tahun 852 H). Beliau adalah orang yang paling banyak melalukan
pengumpulan dan penulisan. Jumlah kumpulan biografi yang terdapat dalam Al-
Ishabah adalah 122,798, termasuk dengan pengulangan, karena ada perbedaan
pada nama sahabat dengan kunyah-nya, gelar, dsb; dan termasuk pula mereka
yang disebut sahabat , namun ternyata bukan.
35

Cara Mengetahui Sahabat Nabi
1. Melalui berita mutawatir.
2. Melalui berita masyhur, berdasar popularitas berita meskipun
tidak sampai menembus batas minimal mutawatir.
3. Informasi dari seorang sahabat bahwa ‘dia’ yang diberitakannya
adalah sahabat .
4. Pengakuan sahabat yang bersangkutan bahwa dirinya adalah
seorang sahabat (setelah melalui proses verifikasi).
Terjadi silang pendapat mengenai siapa dari kalangan sahabat yang
pertama kali masuk Islam.
Ada yang mengatakan Abu Bakar al-Shiddiq. Ada juga yang
mengatakan : Ali Ibn Abi Thalib. Sementara pendapat lain : Zaid
Ibn Haritsah.
Pendapat lain mengatakan : Khadijah Bintu Khuwailid.
Ibnu Hajar menyebutkan bahwa Khadijah adalah orangyang pertama
membenarkan pengutusan beliau saw secara mutlak.
36

Penyusunan Kitab Berdasarkan Thabaqat
(Generasi)
1. Kitab al-Thabaqat, karya Muhammad Ibn ‘Umar al-Waqidi (w. tahun 207 H). Ibnu Nadim
menyebutkan karya ini dalam kitab al-Fihrasat, sementara Muhammad Ibn Sa’ad,
pembantu al-Waqidi, dalam bukunya al-Thabaqat al-Kubra banyak pula menukil dari kitab
gurunya tersebut.
2. Kitab al-Thabaqat al-Kubra, karya Muhammad Ibn Sa’ad (w. tahun 230 H), dicetak dalam
14 jilid.
3. Kitab Thabaqat al-Ruwat, karya Khalifah Ibn Khayyath (w. tahun 240 H). Ibnu Hajar
mengambil darinya, dan terdapat manuskripnya hingga kini.
4. Kitab al-Thabaqat, karya Muslim Ibn al-Hajjaj al-Qusyairi (w. tahun 261 H) dan tedapat
manuskripnya hingga kini.
5. Kitab al-Thabaqat, karya Abu Bakar Ahmad Ibn Andillah al-Barqi (w. tahun 270 H),
mengambil darinya Ibnu Hajar dalam Tahdzib al-Tahdzib.
6. Kitab Thabaqat al-Muhadditsin, karya Abu al-Qasim Maslamah Ibn Qasim al-Andalusi (w.
tahun 353 H).
7. Kitab Thabaqat al-Muhadditsin Ibn Ashbahan wal Waridina ‘Alaiha, karya Abu Syaikh
Ibn Hayyan al-Anshary (w. tahun 369 H) dan terdapat manuskripnya hingga kini.
8. Kitab Thabaqat al-Muhadditsin, karya Abul-Qasim Abdurrahman Ibn Mandah (w. tahun
470 H).
Banyak karya yang sudah hilang, sementara yang sampai ke tangan kita hanya sebagian kecil
saja. Di antara karya-karya ‘thabaqat’ yang paling tinggi nilainya adalah kitab al-Thabaqat
al-Kubra karya Ibnu Sa’ad. 37

Kitab Tarikh Berdasar Negeri Para Periwayat
Hadis
1. Tarikh al-Naisabur, karya Imam Muhammad Ibn
Abdillah al-Hakim al-Naisabury (w. tahun 405 H).
Kitab ini telah hilang.
2. Tarikh Baghdad, karya Abu Bakar Ahmad Ibn Ali al-
Baghdadiy yang dikenal dengan al-Khathib al-
Baghdadi (w. tahun 463 H), dicetak, termasuk kitab
yang paling menonjol dan paling banyak
manfaatnya.
3. Tarikh Dimasyq, karya seorang ahli sejarah Ali Ibn
al-Husayn yang dikenal dengan Ibnu ‘Asakir al-
Dimasyqi (w. tahun 571 H).
38

40
PEMBUKUAN AL – QURAN DAN HADIS DAN ILMU2NYA
JENIS2 KITAB HADIS
1. Al-Masanid (‫-)املسانُد‬ penyusunan kitab hadith ini ialah
dengan menyusunan mengikut turutan abjad nama para
sahabat, tahun mereka masuk Islam, nama kabilah mereka,
nama negeri mereka
Musnad Abu Daud Sulaiman bin Daud Al-Thayalisi ( Musnad Al-
Thayalisi) (w. 204 H)
Musnad Asad bin Musa Al-Umawi (w. 212 H)
Musnad Abi Bakar Abdullah bin Az-Zubair Al-Humaidi (w. 219 H)
Musnad Musaddad bin Musarhad Al-Asadi Al-Basri (w. 228 H)
Musnad Imam Ahmad bin Hanbal (w. 241 H)
Musnad 'Abd Ibn Humaid (w. 249 H)
Musnad Abu Ya'la Ahmad bin Ali Al-Mathna Al-Mawsili (w. 307 H)
Musnad As-Syamiyyin oleh Imam Al-Tabarani (w. 360 H)

41
JENIS2 KITAB HADIS
2. Al-Ma'aajim (ْ‫-)املعاج‬disusun hadith-hadithnya mengikut musnad-
musnad sahabat, guru-guru, negeri ,disusun mengikut huruf mengikut
turutan huruf dan kelihatan seperti ensiklopedia
Mu'jam As-Sahabah oleh Abu Ya'la Al-Mawsili (w. 307 H)
Al-Mu'jam Al-Kabir oleh Imam Al-Thabarani (w. 360 H).- disusun
mengikut nama2 sahabat ra. Ia mengandungi 60,000 hadith. Menurut
Syaikh Mahmud Tahhan, kitab ini merupakan kitab Mu'jam yang paling
besar dan ia paling layak disebut sebagai Mu'jam .
Al-Mu'jam Al-Awsat oleh Imam Al-Thabarani juga.- disusun mengikut
nama guru-guunya, bukan mengikut urutan nama para sahabat. Hadith
yang terkandung di dalamnya mencecah 9485 buah.
Al-Mu'jam Al-Saghir oleh Imam Al-Thabarani.-- disusun mengikut nama
para gurunya seramai 1000 orang mencakupi hadith sebanyak 1200.
Mu'jam Al-Sahabah oleh Ibn Lal Al-Hamdani (w. 398 Hijrah)

42
3. Al-Atraf (‫اف‬ُ‫)االط‬ -torf bermaksud hujung, potongan, pangkal atau bahagian awal.
-menyusun hadith2 sama ada daripada sebuah kitab 2 hadith dengan menyebut
sebahagian lafaz awal matan hadith
Atraf As-Sahihain oleh Abu Muhammad Khalaf Al-Wasiti (w. 401 Hijrah).- Sahih Al-
Bukhari dan Muslim sahaja.
Atraf Al-Kutub As-Sittah oleh Abu Fadl Muhammad bin Tahir Al-Maqdisi (w. 507
Hijrah). Ia melibatkan enam buat kitab hadith sebagaimana namanya iaitu kitab Sahih
Al-Bukhari, Sahih Muslim, Sunan Abi Daud, Sunan AlTirmizi, Sunan An-Nasai dan Sunan
Ibn Majah.
Tuhfah Al-Asyraf bi Ma'rifah Al-Atraf oleh Imam Al-Mizzi (w. 742 Hijrah).Ia juga
melibatkan kutub al-Sittah
Atraf Sahih Ibn Hibban oleh Abdulrahman bin Al-Husain Al-'Iraqi (w. 806 H).- Sahih Ibn
Hibban.
Ithaf Al-Maharah bi Atraf Al-'Asyarah oleh Ahmad bin Ali bin Hajar Al-Asqalani (w. 852
H).Ia disusun melibatkan 10 buah kitab hadith selain kuttub as-sittah iaiatu kitah
Sunan Al-Darimi, Sahih Ibn Khuzaimah, Muntaqa Ibn Jarud, Musnad Abi 'Awanah,
Sahih Ibn Hibban, Mustadrak Al-Hakim, Sunan Al-Daraquthni, Syarh Ma'aani al-Athar
Al-Tahawi, Muwatta' Imam Malik, Musnad As-Syafie dan Musnad Ahmad.
Dhakha'ir al-Mawarith fi al-Dilalah 'ala Mawadi' al-Hadith oleh Abd al-Ghani bin
Ismail an-Nablusi (w. 1143 Hijrah).Ia melibatkan kuttub as-sittah dan Muwatta' Imam
Malik.

43
4. Jawami' (‫)اجلوامع‬ -disusun hadithnya mengikut semua bab-
bab penting dalam agama seperti Aqidah, Taharah,
Muamalat, Sirah. Manaqib, Tafsir Al-Quran, Raqaiq (hadith
berkaitan perkara yang melembutkan hati), Fitan (hadith
fitnah akhir zaman) dan sebagainya
Al-Jami' As-Sahih karya Imam Al-Bukhari (w. 256 Hijrah) atau
nama penuh kitabnya Al-Jami' Al-Musnad As-Sahih Al-
Mukhtasar min Umuur Rasulullah wa Ayyamihi.
Al-Jami' As-Sahih karya Imam Muslim (w. 261 Hijrah)
Al-Jami' As-Sahih karya Imam Al-Tirmizi (w. 279 Hijrah)
Al-Jami' Abdul Razzaq
Al-Jami' Sufyan Al-Thauri
Al-Jami' Sufyan ibn Uyainah
Al-Jami Ma'mar

44
5. As-Sunan (‫)السنن‬ - disusun mengikut bab2 fiqh dan
umumnya mempunyai banyak hadith-hadith ahkam.
Sunan As-Syafie (w. 204 Hijrah)
Sunan Al-Darimi (w. 25 Hijrah)
Sunan Abu Daud (w. 275 Hijrah)
Sunan Ibn Majah (w. 275 Hijrah)
Sunan An-Nasai (w. 303 Hijrah)
Sunan Ad-Daraquthni (w. 385 Hijrah)
Sunan Al-Baihaqi (458 Hijrah)

45
6. Al-Musannafat (‫)املصنفات‬ - disusun mengikut perbahasan
fiqh seperti As-Sunan tapi ia turut memuatkanhadith-hadith
selain hadith marfu'. Ia turut mengandungi hadith mauquf
dan maqtu' (athar sahabat dan tabi'in)
Al-Musannaf : Hammad bin Salamah Al-Basri (w. 167 H)
Al-Musannaf : Waqi' bin Jarrah Al-Kufi (w. 196 H)
Al-Musannaf : Abu Bakar Abdurrazaq As-San'aani (w. 211 H)
Al-Musannaf : Ibn Abi Syaibah (w. 235 H)
Al-Musannaf : Baqi in Makhlad Al-Qurtubi (w. 276 H)

46
7. Al-Muwatta'at (‫)املوطآت‬ - disusun menurut perbahasan fiqh
dan memuatkan hadith marfu' malah hadith-hadith mauquf
dan maqtu‘
Al-Muwatta' : Ibn Abi Zi'b Muhammad bin Abdulrahman Al-
Madani (w. 158 Hijrah)
Al-Muwatta' : Imam Malik bin Anas Al-Madani (w. 179 H)
Al-Muwatta' : Ibrahim bin Muhammad Al-Aslami (w.184 H)
Al-Muwatta' : Abdullah bin Wahb Al-Misri (w. 197 Hijrah)
Al-Muwatta' : Abdullah bin Muhammad Al-Mawarzi (w. 293
Hijrah)

47
8. Al-Mustakhrajat (‫-)املستخُجات‬dikeluarkan daripada
kitab2 hadith tertentu lalu diriwayatkan semula
dengan sanad yang lain, bukan dengan sanad penulis
asal
Al-Mustakhraj 'ala Sahih Al-Bukhari karya Abu Bakar
Al-Ismaili (w. 295 Hijrah)
Al-Mustakhraj 'ala Sahih Muslim karya Abu awanah
Al-Isfarayini (w. 316 Hijrah)
Al-Mustakhraj 'ala Sunan Abu Daud oleh Muhammad
bin Abdul Malik Al-Qurtubi (w. 330 Hijrah)
Al-Mustakhraj 'ala Al-Sahihain oleh Abu Nu'aiam Al-
Asfahani (w. 430 Hijrah)

48
9. Al-Mustadrakat (‫كات‬‫)املستدر‬ -mengumpulkan
hadith-hadith yang menepati syarat-syarat
pengarang sesebuah kitab hadith yang
tertentu tetapi pengarang tersebut tidak
memuatkannya di dalam karyanya itu
Al-Ilzamat oleh Ali bin Umar Al-Daraquthni (w.
385 Hijrah)
Al-Mustadrak 'ala Sahihain oleh Imam Al-Hakim
(w. 405 Hijrah).
Al-Mustadrak 'ala Sahihain karya Abu Zar Abd
bin Ahmad Al-Harawi (karya 434 Hijrah)

49
10. Al-Majami' (‫-)اجملامع‬ mengumpukan hadith-hadith
daripada sejumlah kitab-kitab hadith yang asal.
Al-Jam' baina al-Sahihain : Al-Humaidi (w. 488 H)
Al-Jam' baina al-Sittah : Razin Al-Saraqusti Al-Andalusi
(w. 535 Hijrah)
Jami' Al-Masanid bin Alkhas al-Asanid : Ibn Al-Jauzi (w.
597 Hijrah)
Jami' al-Usul min Ahadith al-Rasul : ibn Athir Al-Jazari (w.
606 Hijrah)
Misykat Al-Masabih : Al-Khatib Al-Tibrizi (w. 742 H)
Jami' Al-Masanid wa al-Sunan : Ibn Kathir Al-Dimasyqi
(w. 774 Hijrah)

50
11. Az-Zawaid (‫)الزوائد‬ - az-Zaid bermaksud tambahan. Kitab jenis
ini menghimpunkan hadith2 tambahan daripada sesebuah
kitab hadith atau lebih daripada sebuah yang tidak terdapat
dalam mana-mana kitab lain
Misbah Az-Zujajah fi Zawaid ibn Majah : Al-Hafiz Al-Busiri (w.840 H)
Ithaf as-Sadah al-Maharah al-Khayarah bi Zawaid 'al-Masanid al-
Asyarah : Al-Hafiz al-Busiri.
Al-Matalib al';Aliyah bi Zawaid al-Masanid al-Thamamah : Al-Hafiz
ibn Hajar Al-Asqalani (w. 852 Hijrah)
Ghayah Al-Maqsad fi Zawaid Musnad Ahmad : Ali bin Abu Bakar
Al-Haithami (w. 807 Hijrah)
Kasyf al-Astar an Zawaid Musnad Al-Bazzar : Al-Haithami
Majma' Zawaid wa Manba' al-Fawaid : Al-Haithami
Mawarid al-Zam'an ila Zawaid Sahih Ibn Hibban : Al-Haithami

ISTILAH-ISTILAH HADIS
Perbedaan antara Al-
Qur’an, Hadis Qudsi,
dan Hadis Nabawi
52

Perbedaan Dari Segi Bahasa
• Al – Qur’an diturunkan dengan bahasa
dan maknanya langsung dari Allah swt.
• Hadis Qudsi adalah hadis yang maknanya
dari Allah swt., sedangkan bahasanya
dari Nabi Muhammad saw.
• Hadis Nabawi adalah maknanya dan
bahasanya dari Nabi Muhammad saw.
53

Perbedaan Dari Segi Periwayatan
• Al – Qur’an tidak boleh diriwayatkan
maknanya saja karena dapat mengurangi
kemukjizatannya.
• Hadis Qudsi dan Hadis Nabawi boleh
diriwayatkan maknanya saja. Yang
terpenting dalam hadis adalah
penyampaian maksudnya.
54

Perbedaan Dari Segi Kemukjizatan
• Al – Qur’an baik lafal maupun
maknanya merupakan
mukjizat.
• Hadis Qudsi dan Hadis Nabawi
bukan merupakan mukjizat.
55

Perbedaan Dari Segi Nilai membacanya
• Al – Qur’an diperintahkan untuk dibaca, baik
pada waktu salat (Surah al-Faatihah) maupun
diluar salat sebagai ibadah, baik orang yang
membacanya itu mengerti maknanya maupun
tidak.
• Hadis Qudsi dan Hadis Nabawi dilarang keras
dibaca ketika salat dan membacanya tidak
bernilai ibadah. Yang terpenting dalam hadis
adalah untuk dipahami, dihayati, dan
diamalkan.
56

ISTILAH-ISTILAH HADIS
Macam-macam Sunnah
57

Sunnah Qauliyah
• Bentuk perkataan atau ucapan yang
disandarkan kepada Nabi Muhammad saw.
Dengan kata lain, sunnah tersebut berupa
perkataan Nabi Muhammad saw, yang berisi
sebagai tuntunan and petunjuk syarak,
peristiwa-peristiwa, atau kisah-kisah, baik
yang berkaitan dengan aspek akidah, syariat,
maupun akhlak.
58

Hadis tentang doa Nabi Muhammad saw, kepada
orang yang mendengar, menghafal dan
menyampaikan ilmu.
59

Sunnah Fi’liyah
• Segala perbuatan yang disandarkan
kepada Nabi Muhammad saw.
Dengan kata lain, sunnah tersebut
berupa perbuatan Nabi Muhammad
saw. Perilaku itu menjadi rujukan
para sahabat pada masa itu dan
menjadi keharusan bagi umat Islam
untuk mengikuti dan meneladaninya.
63

Kualitas sunnah fi’liyah menduduki tingkatan kedua
setelah sunnah qauliyah.
66

Sunnah Taqririyah
• Berupa ketetapan Nabi Muhammad saw, terhadap
apa yang datang atau dilakukan para sahabatnya.
Beliau membiarkan atau mendiamkan suatu
perbuatan yang dilakukan para sahabatnya tanpa
memberikan penegasan, apakah beliau
membenarkan ataupun menyalahkannya. Sikap
Nabi yang demikian itu dijadikan dasar oleh para
sahabat sebagai dalil taqriri. Dengan maksud
dapat dijadikan hujjah atau mempunyai kekuatan
hukum untuk menetapkan suatu ketentuan syarak.
67

The Classification of Hadith
Hadith Terminology
71

Components of a Hadith
• Sanad or Isnad
o Information about the path of the narration.
o Recollection of how the narration traveled.
• Matn
o The text of the hadith whose meaning is desired.
o Speech which has been carried by the particular
sanad. 72

Importance of the Sanad
• "The isnaad is from this religion. Had it not
been for the isnaad, anyone could have said
whatever they desired" - ibn al Mubarak
• "Knowledge is gone when the isnaad is
gone." - Awzai'
• "The isnaad is the weapon of the believer. If
he doesn't have a weapon with him, then with
what will he fight?" - Thawri
• "Between us and the innovators and liars are
trustworthy men." - ibn al Mubarak
74

Foundations of the Science
• Knowledge of the laws that determine
the status of the sanad and matn.
• Knowledge of the laws that lead to
understanding the status of the narrator
and narration.
• The subject matter of the science is the
study of the sanad and matn.
75

Types of Matn
• Marfu'
o Marfu' in its Ruling
 Sahaba speaks about the unseen
 Sahaba gives a ruling which can only be known
by the Prophet.
 "We used to do this during the Prophet's life."
 "From the sunnah is..."
 "We were commanded to do..."
 "We were prohibited from...“
• Mawquuf
• Maqtu'
76

First Method of Classification
• How Did the Hadith Reach Us?
o Is the Hadith True or False?
 True
 False
• Either reached us in a way that one cannot deny its
truth or in a way that one must investigate the truth
of the statement.
• Multiple Ways where one cannot deny - Mutawaatir
• Limited Paths - Ahaad
77

Hadith Mutawaatir
• A report in which the narrators have reached a
number that compels the mind to accept that it could
not have been fabricated.
Conditions
1.Large Number of Narrators
2.The Near Impossibility of Collaborating upon a Lie
3.Large Number of Narrators in each generation
4.Must Have been Seen or Heard (Senses)
5.Mandates that the Report is True and is a Fact
78

Ahaadith Ahaad
• What does not meet the conditions of
tawaatur, nor mandate knowledge, despite
the number of narrators.
• Levels of Ahaad
o Mashoor or Mustafeed (3+)
o 'Aziz (2)
o Ghareeb (1)
79

Classification of Authenticity
and Acceptability
80

Accepted Hadith
Two Types of Saheeh
1. Intrinsically Saheeh - In and of Itself
2. Extrinsically Saheeh - Due to another Hadith
Two Types of Hasan
1. Intrinsically Hasan - In and of Itself
2. Extrinsically Hasan - Due to another Hadith
81

Intrinsically Saheeh
• A report that has a connected, unbroken sanad,
narrated by honest and extremely reliable
individuals, and is free from any flaws (shadh or
ma'lool)
Five Conditions
1. Continuity in Narration
2. Integrity of Narrator - Honest, Just, Trustworthy
3. Reliability of Narrator - Memory and Accuracy of
Writing
4. Not Shaadh
5. Not Ma'lool
82

Explanation of The Conditions
1. Continuity - The Hadith was directly taken from the
above narrator without any gaps or holes in narration.
2. Integrity -
• Whoever stays away from the major sins, and
generally stays away from minor sins.
• Who carries himself with taqwa and abstains from
lowly behavior and sins.
3. Precision and Reliability
• Precision of Memory
• Precision of Writing
83

Continued...
4. Not Shaadz - 2 Types of Shudzoodh
• Singular Narrations that are not open to
consideration
• Contradictory to another narration that is related by
someone more precise and reliable.
5. Not Ma'luul - Flaw that is very slight and not easily
detectable.
• No exact formula to discover such flaws.
• Requires Mastery and Expertise
• Examples
o Mix up of words
o Mix up of letters
o Combining Parts of Narrations
84

Example - Intrinsically Sahih (Li Zatihi)
• "Actions are [to be judged] by their intentions. Each
individual will receive [from Allah] only what he
intended..."
1. Continuous sanad
• Yahya bin Saeed al Ansaary
• Mohamad bin Ibrahim al Taym
• 'Alqama bin Waqqas al Laythi
• 'Umar bin Khattab
2. Integrity of each narrator confirmed
3. Memory of each narrator confirmed
4. No contradiction or cause for rejecting singularity of
hadith
5. No flaws (rather the opposite - all of Islam confirms it)
85

Intrinsically Hasan (Li Zatihi)
• A report that has a connected, unbroken sanad,
narrated by honest and reliable individuals, and is
free from any flaws (shadh or ma'lool)
Five Conditions
1. Continuity in Narration
2. Integrity of Narrator - Honest, Just, Trustworthy
3. Reliability of Narrator -Just a Notch Lower than
Saheeh
4. Not Shaadh
5. Not Ma‘lul
86

Extrinsically Saheeh (Sahih LiGhairihi)
• A hadith which is intrinsically Hasan but is narrated
from another path (even one) which is as strong as it
or stronger.
• Intrinsically Hasan + Intrinsically Hasan = Extrinsically
Saheeh
• Intrinsically Hasan + Intrinsically Saheeh=Extrinsically
Saheeh
o Description of multiple narrations, not one
narration.
o Removes any slight doubt on the narrator's
memory.
Example: "Had I not wanted to make things difficult on my ummah,
I would have commanded them to use al siwaak before each
prayer." (Hasan + Saheeh) 87

Extrinsically Hasan (Hasan LiGhairihi)
A hadith which has some weakness in its isnaad (due
to a slightly poor memory or irsaal) but is narrated from
another path that is similar to it or stronger.
• Only consider weakness in the sanad, not in the
matn
• Someone who is unknown, mursal, or mixed up later
in life due to old age or other.
• Don't consider severe weakness like...
o Possible Liar or a fasiq
o Horrible Memory
o Extremely Forgetful and lots of Mistakes
• Appearance of Supporting Factors - similar meaning
88

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