The Criticism of Hadiths’ Sanad In The Interpretation of Qs. al-Baqarah (2):282 In Tafsir Al-Mishbah

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THE CRITICISM OF HADITHS’ SANAD

IN THE INTERPRETATION OF QS AL-BAQARAH (2):282 IN TAFSIR AL-MISHBAH

A Thesis

Submitted in Partial Fulfillment of the Requirements for the Degree of Sarjana Agama in Hadith Science of the Faculty of

Ushuluddin and Philosophy of UIN Alauddin

By

MUKHLISAH AMIN Reg.no 30700118027

HADITH SCIENCE DEPARTEMENT

THE FACULTY OF USHULUDDIN AND PHILOSOPHY UIN ALAUDDIN MAKASSAR

2022

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THE STATEMENT OF THESIS ORIGINALITY The undersigned below:

Name : Mukhlisah Amin

Student Number : 30700118027

Place/Date of Birth : Bulukumba, November, 17th 2000

Major : Hadith Science

Faculty : Ushuluddin and Philosophy

Address : Samata - Gowa

Title : The Criticism of Hadiths’ Sanad in the Interpretation of QS. al-Baqarah (2):282 in Tafsir al-Mishbah

I declare that this thesis is an original report of my serearch, has been written by me and has not been submitted for any previous application for a degree. Except where states otherwise by reference or acknowledgment, the work is entirely my own.

Romang Polong, April, 1st 2022 Writer,

Mukhlisah Amin Reg. No. 30700118027

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ACKNOWLEDGMENTS

Al-h}amdu lilla>hi rabb al-‘a>lami>n was}s}ala>tu wassala>m ‘ala> muh}ammad First of all, the writer deeply thanks to Allah swt for his blessing, mercy and guidance a whole time. After going through steps and such exhausting effort, energy and thought, this thesis writing is finally done. S{ala>wat and Sala>m may beupon the Prophet, Muhammad saw. His prophetic existence remains relevant to the progress of the times, with reference to scientific findings in the scientific world which is based on the hadith of the Prophet.

In completing of this work, the writer has received valuable support, assistance, guidance from number individuals. Therefore, the writer would like to acknowledge her sincere thanks to all of them.

1. Firstly, the writer thanks to Prof. Drs. Hamdan Juhannis, MA., Ph. D., as the rector of State Islamic University of Alauddin Makassar and Prof. Mardan, M. Ag, Dr. Wahyuddin, M. Hum., Prof. Dr. Darussalam, M. Ag., Dr. H.

Kamaluddin, as the vice I, II, III, and IV. The writer also thanks to Dr.

Muhsin, M. Th. I. as dean of Faculty of Ushuluddin, Philosophy and Politics, and Dr. Hj. Rahmi D, M. Ag., Dr. Hj. Darmawati H, M. HI, and Dr.

Abdullah, M. Ag. as vice I, II, and III of dean of Faculty of Ushuluddin, Philosophy and Politics, those who always guiding the writer for the academic process. And then, the writer thanks to Andi Muhammad Ali Amiruddin, MA. And Dr. Muhammad Ali, M. Ag., as the chairman and secretary of Ilmu Hadis Department, for all their guidance, counsel and pray since the first time writer studied in this holy department, and also to all lectures and staff of Faculty of Ushuluddin, Philosophy and Politics.

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2. Nextly, the writer also thanks to the supervisors, Dr. Andi Darussalam, M.

Ag. and Dr. Muhsin Mahfudz, M.Th.I. for their scholarly advice and guidance, and above all, for their kindness in giving their valuable time to read, correct the writer’s rough draft. Then, the writer thanks to Dr. Andi Nurbaety, MA. and Andi Muhammad Ali Amiruddin, MA. as examiners of the writer, who have sincerely corrected and criticized to improve this thesis.

3. Head of UIN Alauddin’s library and the whole staff.

4. The writer's deepest gratitude goes to beloved mother, Rajawang, later grandmother, Siti Zainab –whose warm love is still endlessly alive- and writer’s father, Muh. Amin. Being born by them is a great blessing from above. Education, direction, and advice they unconditionally give to the writer go along way, especially in the process of completing this work. Then, writer thanks to her beloved siblings, Nur Taufiq Amin and Nikmatuzzahra Amin, and along the whole writer’s family who always give support and love.

5. The writer do give thousand special thanks to the writer’s dearest friends, Dwi Widyanti Putri /Ny. Jeonghan, Rahmawati B / Ny. Jeno, A Mujahidil Ilman and M. Fudail. Thanks for the friendship, togetherness during this time and the awesome stories we made. The writer will always root for them in her entire life. Also for Ilmu Hadis Reguler 3 class, the writer thanks to.

6. Timeless thank also belongs to magnificent lecturer, Ustadz Amrullah Harun for the lesson beyond the class, and great senior Kak Sigit for the courage in composing this in English and for sure, those memorable discussions wherever and whenever they were.

7. The writer also gratefully thanks to organizations she becomes a part and places to grow i.e. Himpunan Mahasiswa Jurusan (HMJ) Ilmu hadis 2019,

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ECUINSA (English Community), Celebes Public Speaking, Generasi Baru Indonesia (GenBI) 2020 and 2021, Kelas Kajian Bedah Buku, Kelas Arab.

Those process are infinitely memorable in the writer’s life, and experiences through time heartily means for the writer’s coming days.

8. Furthermore, the writer is in deep grateful to all asa>tiz\ (specially Ustadz H.

Haris Nurdin, Lc., M.Ag), teachers, roommates, classmates, and dinnermates (specially Nurul Sakinah, Nurul Fadilah Jun-Ya and Yusraifa Al-Khaera) in her Islamic boarding School, DDI Mattoanging Banteng. They were people gathering the writer in her most influential time. Thank you for everything a whole time.

9. And also, gratefully thank to the first and always, Apink for the inspirational eternal stories along years, then hearty thank to the incredible precious Jaemin Na, the one only older brother Doyoung Kim and the whole NCT.

Thank you for being the umbrella when it rains. Thank you for being a little universe. Let’s be together for a long time.

To the other individuals who have prayed, supported, and accompanied the writer during her study, Thank you. May Allah reply all of their goodness with big rewards.

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CHAPTER V CONCLUSION AND IMPLICATION

A. Conclusion ... 101 B. Implication ... 101 BIBLIOGRAPHY ... 103

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ROMANIZATION A. Romanization of Arab-Latin

For Arabic terms, the letters of Arabic language are romanizazed to the Latin following romanization employed by Universitas Islam Negeri Alauddin Makassar below:

1. Consonant

Arabic Name Latin Pronunciation

ا Alif A No Symbol

ب ba>’ B Bi:

ت ta>’ T Ti:

ث s\a>’ s\ es (with a point above)

ج Ji>m J Jei

ح h}a>’ h} eitch (with a point below)

خ kha>’ Kh kei and eitch

د dal D Di:

ذ zal Z zed (with a point above)

ر ra>’ R A:r

ز zai Z Zed

س sin S Es

ش syin S es and way

ص s{a>d s} es (with a point below)

ض d}a>d d} Di: (with a point below)

ط t}a>’ t} Ti: (with a point below)

ظ z}a>’ z} Zed (with a point below)

ع ‘ain ‘ Flip over apostrophe

غ Gain G Ji

ؼ Fa>’ F Ef

ؽ Qa>f Q Q:i

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ؾ ka>f K Kei

ؿ la>m L El

ـ mi>m M Em

ف Nu>n N En

ك Wa>u W Double yu:

ق Ha>’ H Eitch

ء hamzah ‘ Apostrophe

ل Ya>’ y Way

2. Mad

Mad or long vowel, these are typed by placing a macron above characters.

Vowel

and Letter Name Vowel and Signs

...ل|ا... Fathah and alif a>

ل Kasrah and ya’ i>

ك Dammah and wau u>

3. Ta> marbu>t}ah )ة(

Ta> marbu>t}ah is typed ‚h‛, for example;

ةسردملل ةلاسرلا

: al-risa>lah li al-mudarrisah

If a word ended by ta> marbu>t}ah leaning on lafz} al-jala>lah, it will be romanizazed by (t) for example;

اللهةحمر

: Rah}matilla>h 4. Tasydid

Syaddah or tasydi>d in Arabic is symbolized as ( ْ), it will be romanizazed by double consonant.

Example:

انما

: amanna>

بر :

^rabb

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َىػنَ ع

َىم

^{: na’’ama}

If letter tasydi>d at the end of a word and followed by kasrah, it will be romanizazed as madd.

Example:

ّيلع :

‘Ali> (not ‘Aliyy nor ‘Aly)

ٌَبرع

: ‘Arabi> (not ‘Arabiyy nor ‘Araby) 5. Alif and La>m

In Arabic. it is symbolized by لا (alif lam ma’rifah). On this guidelines, it is romanizazed by al-, it is either syamsiyyah or qamariyyah. Example:

َيؽا زىرلا

: al-razza>q

َيثٍيًدىلحا

: al-h}adi>s\

6. Hamzah

Hamzah (ء) in the middle or the end of the word, it will be written by aphostrophe (‘).

Example:

َىفٍويػنًمييُ

: yu’minu>na 7. Lafz} al-Jala>lah ( الله)

Word ‚Allah‛ which being mud}a>f ‘ilaih is romanizazed without alif and la>m. Example:

ِالل ُدْبَع

: ‘Abdulla>h

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B. Abbreviation Edt. = Edition

pbuh = Peace be Upon Him (S}allallahu ‘alaih wa sallam) AH = After the Hijry

BH = Before the Hijry d. = Died

n.p. = no place of publication or no publisher n.d. = no date of publication

Vol = Volume p. = Page

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ABSTRACT

Name : Mukhlisah Amin

Student Reg. Number : 30700118027

Major : Hadith Science

Faculty : Ushuluddin and Philosophy

Title : The Criticism of Hadiths’ Sanad In The

Interpretation of Qs. al-Baqarah (2):282 In Tafsir Al-Mishbah

This thesis is a study of some hadiths in Tafsir al-Mishbah Book. Based on the research in chapter III and IV, the writer concluses that the quality and quantity of hadiths’ sanad here are various, spesifically in the Qs. al-Baqarah (2):

282. Number of hadiths quoted in this verse are five which were considered by Quraish Shihab as the Prophet pbuh.’s saying. The writer uses a critical approach by data collecting through library research or desktop research. Library research is the theoritical study by studying the data collected from various literatures, i.e. book, article, journal, note, etc.

The aims of this research are: 1) to explain the importance of the criticism of hadith toward Tafsir al-Mishbah, and 2) to reveal the quality of Hadiths’ sanad in Tafseer of QS. al-Baqarah (2): 282 in Tafsir al-Mishbah.

The methodology based on Syuhudi Ismail’s work. Every single hadiths’

sanad is going to be tracked by three methods, i.e. tracking-one-word based method to al-Mu’jam al-Mufahras li Alfa>z} al-H{adi>s\ al-Nabawi> by A.J. Wensinck, first matn based method using al-Fath} al-Kabi>r fi> D{amm al-Ziya>dah ila> al-Ja>mi’

al-S{agi>r, and theme based method using Kanz al-‘Umma>l. I’tiba>r al-Sanad. This technique is a process of analyzing the collection of sanad (chain of transmission) of the hadiths. Every sanad obtained from the takhri>j al-h}adi>s\

process is put together in one scheme. Naqd al-Sanad is the main step of this work. This step is based on Syuhudi Ismail’s methodology concerning the principle of hadith authenticity which is devided into ‘major’ and ‘minor’

plrinciples.

The findings of this research is through naqd al-sanad (criticism of sanad). Its final finding shows that 60% hadith in this verse is s}ah}i>h} li z}a>tih, the other 20% is h}asan li z\a>tih / s}ah}i>h} li gairih, and the rest 20% is d}a’i>f.

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ABSTRAK

Nama : Mukhlisah Amin

NIM : 30700118027

Jurusan : Ilmu Hadis

Facultas : Ushuluddin dan Filsafat

Judul : The Criticism of Hadiths’ Sanad In The

Interpretation of Qs. al-Baqarah (2):282 In Tafsir Al-Mishbah

Skripsi ini adalah studi mengenai beberapa hadis di kitab Tafsir al- Mishbah. Berdasarkan penelitian pada bab III dan IV, penulis menyimpulkan bahwa kuantitas dan kualitas hadis pada surah al-Baqarah ayat 282 bervariasi.

Ada lima hadis yang diteliti pada skripsi ini yang mana dianggap oleh Quraish Shihab sebagai sabda Nabi Muhammad saw. Penulis menggunakan pendekatan kritis dengan mengumpulkan data melalui library research. library research adalah jenis penelitian dengan mempelajari data yang dikumpulkan dari berbagai literatur, yaitu buku, artikel, jurnal, dan lain-lain sebagainya.

Tujuan utama dari penelitian ini adalah : 1) untuk menjelaskan pentingnya penelitian hadith pada Tafsir al-Mishbah, dan 2) untuk mengungkapkan kualitas sanad hadis pada tafsir Qs. al-Baqarah (2): 282.

Metodologi penelitian ini berpedoman pada teori-teori Syhudi Ismail.

Setiap sanad hadis ditelusuri dengan menggunakan 3 metode, yaitu metode lafaz pertama menggunakan kitab al-Mu’jam al-Mufahras li Alfa>z} al-H{adi>s\ al-Nabawi>, awal matan menggunakan kitab al-Fath} al-Kabi>r fi> D{amm al-Ziya>dah ila> al-Ja>mi’

al-S{agi>r, dan tema menggunakan kitab Kanz al-‘Umma>l. I’tiba>r al-Sanad adalah proses analisa sanad yang telah dikumpulkan. Setiap sanad disatukan dalam satu skema. Naqd al-Sanad adalah hal yang paling utama pada penelitian ini. Tahap ini juga berpatokan pada metodologi Syuhudi Ismail berkaitan dengan kaidah- kaidah keshahihan yang terbagi menjadi kaidah mayor dan minor.

Penemuan dari penelitian ini melalui naqd al-sanad (kritik sanad).

Hasilnya menunjukkan bahwa 60% hadis di ayat ini s}ah}i>h} liz\a>tih, 20% lainnya h}asan liz\a>tih, 20% sisanya d}a’i>f.

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CHAPTER I INTRODUCTION A. Background

Allah has sent a messenger about 14 centuries ago as a guider from the darkness of heathendom to the light of Islam. Along with the execution of apostolic duties, Allah also revealed the Qur’an to him to be taught to mankind.

For human life, the holy Qur’an is like handbook of a product. Mankind need a handbook to live the right way of life. After revealing verse by verse of the Qur’an, Allah gave authority to Prophet Muhammad pbuh. in explaining the Qur’an. The explanation was in the form of speeches, actions, approvals and thoughts of him, and those are hadith. As the most perfect one, Rasulullah pbuh.

did not just explain the Qur’an due to his will. By that reason, Allah commands mankind to follow Prophet Muhammad pbuh. as His messenger.

Criticism of hadith is needed to judge either hadith is s}ah}i>h} or not. Arabic term for criticism of hadith is naqd al-hadi>s\. According to Oxford Learner’s Dictionary, Criticism (n)¹ is the act of disapproval expression of something or somebody and opinion about their faults or bad qualities; a statement showing the disapproval. In hadith science/principles of hadith, Criticism is known by the term ‚naqd‛. The criticism of hadith or naqd al-h}adi>s\ means research toward the quality of hadith, either its sanad or its matn by analyzing all aspects related to hadith science. The result of the criticism of hadith is the fact whether a single hadith is accepted or not.

1 ‚Criticism‛, Oxford Learner’s Dictionaries.

https://www.oxfordlearnersdictionaries.com/definition/english/criticism?q=Criticism (5th May 2021)

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Hadiths can be easily found in tafseer books, specifically in tafseer book using tafsi>r bi al-ma’s\u>r² method. The involvement of hadith in tafseer books gives some convenience to all mufassir in analyzing what the Qur’an means.

Because of this, hadiths can be easily found in tafseer books even not included to tafsi>r bi al-ma’s\u>r method books. Regardless its functions toward the Qur’an, both of the Qur’an and hadith are inseparable indeed. Allah said in the Qur’an QS. al-Baqarah (2): 151, below:

ُكْنِم ًلًوُسَر ْمُكيِف اَنْلَسْرَأ اَمَك َةَمْكِْلْاَو َباَتِكْلا ُمُكُمِّلَعُ يَو ْمُكيِّكَزُ يَو اَنِتَيَآ ْمُكْيَلَع وُلْ تَ ي ْم

َنوُمَلْعَ ت اوُنوُكَت َْلَ اَم ْمُكُمِّلَعُ يَو

Meaning:

A similiar (favor have ye already received) in that We have sent among you an Apostle of your own rehearshing to you Our signs and sanctifying you in Scripture and wisdom and in new knowledge.³

Tafseer books was composed and published more massively along with time. Mufassirs competed to analyze the Qur’an, including Indonesian scholars.

Islam was introduced to Nusantara among 7th-8th century.⁴ The very first tafseer book in Bahasa was Tarjuma>n al-Mustafi>d composed by ‘Abd al-Ra’u>f al-Sinkili>

in 1675 C.E. when he officiated as royal advisor in Aceh Sultanate.⁵ In 1982 C.E, a phenomenal tafseer book was published althought it was written in the Old Order by Buya Hamka.⁶ Tafseer books also considerably written in local scripts,

2 (lit. Received Tafseer) Qur’anic analysis method using other verses, hadiths narrated by s}ah{a>bah or ta>bi’i>n. Ta>bi’u>n-narrated hadith is not agreed upon yet. Look at Syarafuddin H.Z.,

‚Tafsir bi al-Ma’sur (Kelebihan dan Kekurangan serta Pengembangannya)‛, Suhuf 29, no. 1 (May 2017): p. 99.

3 ‘Abdulla>h Yu>suf ‘Ali>, ‚The Holy Qur’an Translation‛, An IMD Project.

https://Qur’anyusufali.com/2/ (10th September 2021).

4 Moeflih Hasbullah, Sejarah Sosial, as quoted by Fauziah Nasution, ‚Kedatangan dan Perkembangan Islam di Indonesia‛ Mawa’izh Jurnal Dakwah dan Pengembangan Sosial Kemanusiaan 11, no. 1 (2020): p. 32.

5 Islah Gusmian, ‚Tafsir al-Qur’an di Indonesia: Sejarah dan Dinamika‛, Nun 1, no. 1 (2015): p. 4.

6 M Munawan, ‚Critical Discourse Analysis dalam Kajian Tafsir AlQur’an: Studi Tafsir Al-Azhar Karya Hamka‛, Tajlid 25, no. 2 (2018): p. 157.

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for example Tafsi>r al-Qur’a>n al-Kari>m bi al-Lugah al-Bugi>siyyah, Tafsere Akorang Bettuwang Bicara Ogi. This book is a masterpiece of AG. H.M. Yunus Maratan (d. 1986 C.E.), firstly published in Sengkang City in 1961 C.E.⁷ One of the most outstanding tafseer book in 21st century is Tafsir al-Mishbah, first published in 2003 C.E., by a well-known Islamic scholar, M. Quraish Shihab. The major source of interpretation in this book is ijtiha>d⁸, so its writing style is tafsi>r bi al-ra’yi or preferring argumentation than mentioning hadith of the prophet pbuh.⁹

The writer is interested to research hadiths of this book because this is greatly popular among Indonesian Moslems, specifically students, teachers and researchers of Islamic science. According to Google Scholar, the book was cited by 10018 works.¹⁰ Although Tafsir al-Mishbah prioritizes ijtiha>d arguments, this book also often quotes hadiths which are generally quoted in Bahasa. The author did not include the whole chain / sanad of a quoted hadith. He only put the matn of hadiths. He did not also put any footnote or endnote which should be the evidence of the reference from source books of a hadith whereas the whole chain has to be put, so it can be named a complete hadith. By those explanations, the writer is interested to make a critical research toward the quality of hadiths laded in Tafsir al-Mishbah. In this case, the writer specifically focuses research on hadiths contained in tafseer of surah al-Baqarah/2: 282, the longest verse in the

7 M. Rafii Yunus Martan, ‚Membidik Universalitas, Mengusung Lokalitas: Tafsir Al- Qur’an Bahasa Bugis Karya AG. H. Daud Ismail‛, Jurnal Studi Al-Qur’an I, no. 3 (2006): 522. as quoted by Islah Gusmian, ‚Tafsir al-Qur’an di Indonesia: Sejarah dan Dinamika‛, p. 11.

8 An Islamic term relating to independent reasoning or exhaustive exertion in finding an answer to a religious legal question. Ijtiha>d requires deep expertise in Theology, Arabic language, revealed texts (Qur’an) and us}u>l al-Fiqh (principles of the jurisprudence). Look at Kha>lid bin

‘Abdulla<h al-Ans}a>ri>, Syarh} al-Waraqa>t (Riyadh: Da>r al-I’tisha>m li al-Nasyr, 1422 H), p. 18.

9 Rithon Igisani, ‚Kajian Tafsir Mufassir di Indonesia‛, Jurnal Potret-Jurnal Penelitian dan Pemikiran Islam 22, no. 1 (January-June 2018): p. 29.

10 ‚Tafsir al-Mishbah Quraish Shihab‛, Google Cendikia.

https://scholar.google.co.id/scholar (10th September 2021).

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Qur’an which explains about writing/recording debts. Accordingly, writer takes a title, i.e. ‚The Criticism of Hadiths’ sanad in The interpretation of QS. al- Baqarah/2: 282 in Tafsir al-Mishbah‛.

B. Problem Statements

1. What is the significance of the criticism of hadith toward Tafsir al-Mishbah?

2. What is the quality of Hadiths’ sanad in interpretation of QS. al-Baqarah/2:

282 in Tafsir al-Mishbah?

C. Description of Research Focus

Hopefully all readers avoid misunderstandings, so the writer provides some operational definitions, as belows:

1. Criticism of Hadiths’ Sanad

The criticism of hadiths’ sanad or naqd al-sanad means research toward the quality of hadith’s sanad, by analyzing all aspects related to rija>l al-h}adi>s\

science. The result of the criticism of hadith is the fact whether a single hadith is accepted or not.

2. Interpretation

In this case, interpretation means tafseer which etymologycally, is a mas}dar of a verb, َرَّسَف. The meaning of َرَّسَف is َحَّضَو, َحَرَش, نَبََا which mean explain, define, elucidate, and interpret. It also means َطَسْبَأ ِةَرْوُص ِْفِ ُوَعَضَو (put something into on overlay shape).¹¹ Terminologically, tafseer is the interpretation of each word in the Qur’an.¹² Every single verse is interpreted in detail according to some aspects the mufassir mastered. Fahd al-Ru>mi> stated that tafseer is such a science

11 Ah{mad Mukhta>r ‘Abd al-H{ami>d ‘Umar, Mu’jam al-Lugah al-‘Arabiyyah al-Ma’a>s}irah, Vol 3, p. 1714.

12 Abu> Halla>l al-H{asan bin ‘Abdulla>h bin Sahl bin Yah}ya> al-‘Askari>, al-Wuju>h al-Naz}a>ir li Abi> Halla>l al-‘Askari> (Cairo: Maktabah al-S|aqa>fah al-Di>niyyahh, 2007), p. 142.

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that the Qur’an can be understood with, starting from its meaning till the result of Islamic legal rules of the verse.¹³

D. Scope

This research will criticize the quality of 5 hadiths’ sanad in interpretation of QS. al-Baqarah/2: 282 in Tafsir al-Mishbah.¹⁴ The writer will do the criticism of sanad or nadq al-sanad by some steps in order to reveal the authencity of every sanad of these five hadiths.

C. Literatures Review

The writer have not found a book or journal reseaching about criticism of hadith regarding economic or mu’a>malah, specifically for interpretation of QS.

al-baqarah/2: 282. However, the writer finds some previous scientific papers relating to this upcoming research both directly and indirectly. Those are below:

1. Takhrij Hadis-Hadis Kitab Tafsir al-Mishbah (Studi Kritik Sanad dan Matan Hadis pada Surah al-Rah}ma>n), a thesis by Asep Badru Hakim.¹⁵ This thesis research three hadiths in QS. al-Rah}ma>n. Its methodology is qualitative research. The writer finds some difference between this proposal and that paper. Its research scope includes criticism of sanad and matn.

2. Kualitas Hadis dalam Tafsir al-Mishbah (Kajian atas Surah Yasin), a thesis by Siti Khodijah.¹⁶ There are sixteen hadiths criticized in this paper. Those

13 Fahd bin ‘Abdurrah}ma>n bin Sulaima>n al-Ru>mi>, Dira>sa>t fi ‘Ulu>m al-Qur’a>n al-Kari>m (n.p.: H{uqu>q al-T{ab’ Mah}fu>z}ah li al-Muallif, 2003), p. 149.

14 M. Quraish Shihab, Tafsir al-Mishbah: Pesan, Kesan, dan Keserasian Al-Qur’an Edisi 2021. , Juz 1 (Edt. 1; Tangerang: Lentera Hati, 2021), p. 732.

15 Asep Badru Hakim, ‚Takhrij Hadis-Hadis Kitab Tafsir al-Mishbah (Studi Kritik Sanad dan Matan Hadis pada Surah al-Rah}ma>n)‛, Thesis (Jakarta: Fakultas Ushuluddin UIN Syarif Hidayatullah, 2010)

16 Siti Khodijah, ‚Kualitas Hadis dalam Tafsir al-Mishbah (Kajian atas Surah Yasin)‛, Thesis (Jakarta: Fakultas Ushuluddin Institut Ilmu al-Qur’an, 2017)

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hadiths are in tafseer of QS. Ya>si>n. Ten hadiths are concluded as s}ah}i>h}¹⁷ hadiths, four hadiths are d}a’i>f,¹⁸ and the others are maud}u>’¹⁹. The writer of this thesis did not put any naqd process and only listed all source of a single hadith, then concluded the quality of the hadith.

3. Kualitas Hadis-Hadis dalam Tafsi>r al-Azhar; Studi Kritik Matan Hadis dalam Surah Ya>si>n, thesis by Siti Masyitoh.²⁰ This thesis reseached eight hadiths. Finally, six hadiths proven s}ah}i>h}. Another one has d}a’i>f sanad, but its matn is s}ah}i>h. The other has d}a’i>f sanad, but there is a verse of the Qur’an and another chain which change this hadith’s grade from d}a’i>f to h}asan li gairih²¹. Its significant difference is research object. This thesis researches Tafsir al-Mishbah when the thesis research Tafsir al-Azhar.

4. The writer found a paper using QS. al-baqarah verse 282 as research object but with a different approach, titled Implementasi Surah al-Baqarah Ayat 282 dalam Pertanggungjawaban Mesjid di Sumatera Timur, by Mhd.

Syahman Sitompul, and friends.²² This paper was purposed to examine the correlation between revelation, accounting and the fact in the real life.

5. There is also a thesis discussing about QS. al-baqarah verse 282 but from the economic approach. It was written by Abdul Rahman, titled Analisis terhadap Ayat Akuntansi dalam Tafsir al-Mishbah.

17 The highest grade for sanad and matn. It means one hadith is sound and correct.

18 It is a weakness-contained hadith. A da’i>f hadith means a low level hadith.

19 A fabricated hadith. It means a hadith is proven fake or has untruthful narration. This kind of hadith can not be used for any reason.

20 Siti Masyitoh, ‚Kualitas Hadis-Hadis dalam Tafsi>r al-Azhar; Studi Kritik Matan Hadis dalam Surah Ya>si>n‛, Thesis (Jakarta: Fakultas Ushuluddin UIN Syarif Hidayatullah, 2010)

21 A d}a’i>f hadith, then its status improves because of a support from external factors.

22 Mhd. Syahman Sitompul, and friends, ‛ Implementasi Surah al-Baqarah Ayat 282 dalam Pertanggungjawaban Mesjid di Sumatera Timur‛, Human Falah 3, no 2 (July-December 2016)

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D. Methodology of the Research

Methodology of the research is a scientific step or process which is formally carried out to solve a matter. ‚Methodology‛ derived from the word

‚Method‛ which means a particular way to do something²³, and ‚Logos‛ that in Greek means reason, opinion, expectation, plan, speech, etc²⁴. Methodology is the way of doing or finishing something for a purpose with careful thought.²⁵ This writing presents the criticism of hadiths in a part in Tafsir al-Mishbah. The descriptions of this methodology of research are below:

1. Approaches

The writer uses a critical approach by data collecting through library research or desktop research. Library research is the theoritical study by studying the data collected from various literatures, i.e. book, article, journal, note, etc.²⁶ The researcher aims to do takhri>j al-h}adi>s\ (tracking of hadith) and naqd al-sanad (criticism of transmitters) in purpose to find conclusion regarding quality of the hadiths.

2. Data Source

a. Primary Data Source

23 ‚Method‛, Oxford Learner’s Dictionaries.

https://www.oxfordlearnersdictionaries.com/definition/english/method?q=method (14th May 2021)

24 ‚Logos‛, Translatum: The Greek Translation Vortal. https://bit.ly/33OSWNT (14th May 2021)

25 Universitas Negeri Yogyakarta, ‚Teori Metodologi Penelitian‛, Situs Resmi Universitas Negeri Yogyakarta. http://staff.uny.ac.id/sites/default/files/pendidikan/dra-wening- sahayu-mpd/metodologi-penelitian-pdf (22 April 2021).

26 Milya Sari dan Asmendri, ‚Penelitian Kepustakaan (Library Research) dalam penelitian pendidikan IPA‛, Natural Science 6, no 1 (2020): p. 44.

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Primary data sources that used in this reseach are certainly Tafsir al- Mishbah Book, hadith content books, especially kutub al-sittah²⁷, rija>l al-h}adi>s\

(biographies and criticisms of all transmitters) books, syarh} al-h}adi>s\

(commentary of hadiths) books.

b. Secondary Data Source

The Secondary data sources of this are books, journals and papers relating methodology of criticism of sanad, and dictionaries regarding research of the quality of hadith.

3. Data Analysis

This research uses qualitative method. The writer collects and analyzes data related to the research theme. The writer goes through several steps, i.e.

reading and collecting the whole hadith’s track, then analyzing the sanad, then making sanad scheme, then criticizing sanad of every single hadith. The writer also noted and wrote the related references. This writing technique is based on Pedoman Penulisan Karya Tulis Ilmiah UIN Alauddin Makassar Book.

4. Research Technique

a. Takhri>j al-H{adi>s\ means the tracking of hadith in primary hadith books (kita>b mutu>n al-h}adi>s\\). Every single hadiths’ sanad is going to be tracked by three methods, i.e. tracking-one-word based method to al-Mu’jam al- Mufahras li Alfa>z} al-H{adi>s\ al-Nabawi> by A.J. Wensinck,²⁸ first matn based method using al-Fath} al-Kabi>r fi> D{amm al-Ziya>dah ila> al-Ja>mi’ al- S{agi>r, and theme based method using Kanz al-‘Umma>l. The main purpose

27 Kutub al-sittah is a term by hadith scholars which means six most authentic hadith books written by six earlier period hadith scholars.

28 A.J. Wensinck, al-Mu’jam al-Mufahras li Alfa>z} al-H{adi>s\ al-Nabawi> (Leiden: Brill Library, 1936)

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of this step is to know the number of transmission lines and to confirm the statement of the author of Tafsir al-Mishbah.

b. I’tibar al-Sanad. This technique is a process of analyzing the collection of sanad (chain of transmission) of the hadiths. Every sanad obtained from the takhri>j al-h}adi>s\ process is put together in one scheme. The aim of this technique is to determine a hadith’s sya>hid²⁹ or muta>bi’³⁰, to identify a sya>z\ in it. and to know the quantity of hadith. In this phase, the writer also will attach a scheme of the transmission of every single hadith based on Syuhudi Ismail’s methodology³¹.

c. Naqd al-Sanad. This technique aims to know the quality of sanad of a hadith. This research step is based on Syuhudi Ismail’s methodology³² concerning the principle of hadith authenticity which is devided into

‘major’ and ‘minor’ plrinciples.

E. Research Purposes and Benefits 1) Research Purposes

a. To explain the importance of the criticism of hadith toward Tafsir al- Mishbah

b. To reveal the quality of Hadiths’ sanad in the interpretation of QS. al- Baqarah/2: 282 in Tafsir al-Mishbah

29 Sya>hid is supporting transmitters from other chain(s) in s}ah}a>bah level for a single hadith. For further explanation, see Suryadi and Muhammad alfatih Suryadilaga, Metodologi Penelitian Hadis (Yogyakarta: TH-Press, 2009), p. 67.

30 Muta>bi’ is supporting transmitters from other chain(s) outside the s}ah}a>bah level. The number of muta>bi’ indicates how widespread a hadith is. See Suryadi and Muhammad alfatih Suryadilaga, Metodologi Penelitian Hadis, p. 67.

31 Syuhudi Ismail, Metodologi Penelitian Hadis Nabi (Edt II; Jakarta: Bulan Bintang, 2007), p. 50-57.

32 Syuhudi Ismail, Kaidah Keshahihan Sanad Hadis: Telaah Kritis dan Tinjauan Kritis dengan Pendekatan Ilmu Sejarah (Edt IV; Jakarta: Bulan Bintang, 2014)

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2) Research Benefits

a. The writer expects that this thesis becomes an additional reference for hadith researchers, particularly for those who want to learn Tafsir al- Mishbah more deeply.

b. To become a reference for economists and accountants who want to integrate the Islamic studies and economic studies.

c. To develop writing creativities in thr field of hadith in order to increase the Muslim interest in developing Islamic studies, peculiarly the hadith studies.

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CHAPTER II

THEORETICAL ANALYSIS A. Theory of Criticism of Hadith’s Sanad

As the second source of Islamic law, hadith concerns not only religious rituals but also concerning every single side of Muslim’s life, both on the earth and in hereafter. Besides as a fundamental source of law, hadith is also a source of mercy, model and knowledge. The Qur’an and hadith came from the same primary source, Allah swt. Nevertheless, authenticity level differts them. In every single hadith, there are two sections of research, i.e. chain of all who transmitted it named sanad and main text of speech, action and approval of the Prophet, lying at the end of sanad, named matn.³³ In this work, the writer only puts sanad as research object.

Sanad etymologically means support, foot of a hill and a pile of earth.³⁴ Terminologycally, sanad means way to the matn, which is consicts of name of transmitters and connector of them.³⁵ Sanad deeply determines either a message of a hadith is considered or not. Original source books always consists this part, from the well known-authentic books to the famest fabricated ones. Even one hadith occasionally has a few sanads. Number of sanad determines the quantity of it. The generation of transmitters in a sanad is called t}abaqah.³⁶

Naqd is linguistically defined as separating dirham to investigate the fake one.³⁷ To criticize a hadith’s sanad, studying ‘Ilm Rija>l al-H{adi>s\ is important.

‘Ilm Rija>l al-H{adi>s involves two sciences, ‘Ilm al-Jarh wa al-Ta’di>l (The science

33 Al-Duktu>r Mah}mu>d T{ah}h}a>n, Taisi>r Mus}t}alah} al-H{adi>s\ (Beirut: Da>r al-Fikr, n.y.), p. 15

34 Syuhudi Ismail, Pengantar Ilmu Hadis (Edt. X; Bandung: Angkasa, 1994), p. 17.

35 al-Duktu>r Ah}mad ‘Umar Ha>syim, Qawa>id Us}u>l al-H{adi>s\ (Beirut: Da>r al-Fikr, n.y.), p.

21. 36 See al-Duktu>r Ah}mad ‘Umar Ha>syim, Qawa>id Us}u>l al-H{adi>s\, p. 33.

37 Ibnu Manz}u>r, Lisa>n al-‘Arab, Juz 14 (Cairo: Da>r al-Tauqi>fiyyah li al-Tura>s\, 2009), p.

279.

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of Autheticitation) and ‘Ilm Ta>ri>kh al-Ruwa>t (The Science of Transmitters’

Biography). Result of naqd al-sanad is classifying as hadith as s}ah}i>h}³⁸ or h}asan³⁹ or d}a’i>f⁴⁰ instead. Syuhudi Ismail stated that there are three criteria required in order to be classified as s}ah}i>h} (authentic) which are devided into two principles, Major Principle (general rule) and Minor Principle (specific rule). Those major principle, following by minor of each major one, are below:

1) Ittis}a>l al-Sanad (Continuity of the chain of transmitters) a. Muttas}il (connected)

b. Marfu’ (Reach the Prophet)

c. Mah}fu>z} (stronger than conforming one) d. La> ‘Illah (Absence of hidden problem) 2) ‘Ada>lah al-Ra>wi> (Integrity)

a. Muslim

b. Mukallaf (adult and mentally healthy) c. Obeying the syari>’ah (religious law)

d. Nurturing the muru>’ah (honor, authority and dignity) 3) Dabt} al-Ra>wi> (Accuracy)

a. Memorizing well all transmitted hadith

b. Delivering excellently every memorized hadith⁴¹

Hadith level graded under s}ah}ih} is h}asan. Linguistically, h}asan means

‘good, beautiful, fair’.⁴² A h}asan hadith basically almost reach level of s}ah}ih} on

38 One that has continuous sanad, delievered by an accurate-memory trustworthy transmitter, untill the Prophet pbuh. and being free from any irregularity and defect. See al- Duktu>r Subkhi> S{a>lih}, ‘Ulu>m al-H{adi>s\ wa Mus}t}alah}uh (Edt. XVII; Beirut: Da>r al-‘Ilm li al- Mi>la>yi>n, 1988), p. 140.

39 A kind of hadith quality level lying between s}ah}i>h} and d}a’i>f.

40 It is the lowest quality level of hadith.

41 M. Syuhudi Ismail, Kaidah Keshahihan Sanad Hadis, p. 123-157.

42 Ibnu Manz}u>r, Lisa>n al-‘Arab, Juz 3, p. 207.

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condition that a h}asan one does not qualify the accuracy (d}a>bit}), for its d}abt is quite inferior. This term started occuring in the era of al-Tirmiz\i>. His hadith book, al-Ja>mi’ al-S{ah}i>h} Sunan al-Tirmiz\i>, mentioned a lot this term.⁴³ Term h}asan s}ah}i>h} and h}asan gari>b at the end of a hadith are often found in his book.

H{asan is devided into h}asan li z\a>tih (h}asan by itself) and h}asan li gairih (h}asan due to external reinforcement). A h}asan li z\a>tih hadith could be reclassified as s}ah}i>h} if it has other more authentic supporting hadiths in form or sense, named s}ah}i>h} li gairih.⁴⁴ Otherwise, a h}asan li gairih hadith is a d}a’i>f one with other sanad corroborating it.⁴⁵ its d}a’i>f has to not be excessively weak due to pretending (maud}u>’).

The lowest quality of hadith is d}a’i>f. Linguistically it means ‘weak, low’,⁴⁶ and technically it refers to a hadith which does not meet any one of three authenticity requested criteria. This grade could not be accepted like s}ah{ih} and h}asan.⁴⁷ Ima>m al-Baiqu>ni> stated in his poetry on al-Manz}u>mah al-Baiqu>niyyah that d}a’i>f level has numerous branches.⁴⁸ Islamic scholars unanimously rejected its use in Ushuluddin and legal rule. However, they differed regarding the rule of d}a’i>f hadith its role for fad}a>il al-a’mal (meritorious deeds), z\ikr (praying), strengthening the faith (raqa>iq), religious advice and not relating to those two.⁴⁹

43 M. Hasbi Ash Shiddiedy, Pokok-Pokok Ilmu Dirayah Hadits (Edt. VII; Jakarta: Bulan Bintang, 1987), p. 173.

44 Manna> al-Qat}t}a>n, Mabh{as\ fi> ‘Ulu>m al-H{adi>s\, trans. Mifdhol Abdurrahman, Pengantar Studi Ilmu Hadits (Edt. XII; Jakarta: Pustaka al-Kautsar, 2017), p. 123.

45 Manna> al-Qat}t}a>n, Mabh{as\ fi> ‘Ulu>m al-H{adi>s\, trans. Mifdhol Abdurrahman, Pengantar Studi Ilmu Hadits, p. 124,

46 Ibnu Manz}u>r, Lisa>n al-‘Arab, Juz 8, p. 69.

47 Al-Duktu>r Luqma>n al-H{aki>m al-Indu>ni>si> al-Azhari>, Bulu>g al-Umniyyah fi> Syarh} al- Manz}u>mah al-Baiqu>niyyah (Edt. II; Depok: Maktabah a-Turmusy li al-Turas\, 2021), p. 26.

48 ‘Umar bin Muh}ammad bin Futu>h} al-Baiqu>ni> al-Dimasyqi> al-Sya>fi’i>, al-Manz}u>mah al- Baiqu>niyyah, trans. Abu> Zur’ah ath-Thaybi, Manzumah al-Baiquniyyah: Matan dan Terjemah (Surabaya: Pustaka Syabab, 2015) p. 3.

49 Yusuf al-Qardhawi, al-Makhdal li Dira>sah al-Sunnah al-Nabawiyyah, trans. Agus Suyadi Raharusun and Dede Rodin, Pengantar Studi Hadis (Bandung: Pustaka Setia, 2007), p.

135.

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A d}a’i>f hadith can become h}asan li gairih due to other supporting sanads as long as they are not excessively weak.

In criticizing hadith’s sanad and its every transmitter, some contradictions probably appear. Those conflicts occur among several commentators’ (na>qid) statement regarding integrity and accuracy of a single transmitter. Hadith scholars attempted to solve this apparent problem. At least six principles⁵⁰ followed every provision of them:

1) ِحْرَلجا ىَلَع ٌمَّدَقُم ُلْيِدْعَّ تلا(Giving top priority to discrediting statement) 2) ُلْيِدْعَّ تلا ىَلَع ٌمَّدَقُم ِحْرَلجا(Giving top priority to qualifying statement)

3) ُرَّسَفُلما ُحْرَلجا َتِبُث اَذِإ َّلًِإ ِلِّدَعُمْلِل ُمْكُلْاَف ُلِّدَعُلماَو ُحِراَلجا َضَراَعَ ت اَذِإ (Chosing qualifying mark if discrediting mark comes with no reason)

4) ِةَقِّثلِل ُوُحْرَج ُلَبْقُ ي َلََف اًفْ يِعَض ُحِراَلجا َناَك اَذِإ(discrediting statement of a d}a’i>f commentator to a s\iqah⁵¹ transmitter is rejected)

5) َْيِحْوُرْجَلما ِْفِ ِهاَبْشَلأا َةَيْشَخ ِتْوُ بُ ث َدْعَ ب َّلًِإ ُحْرَلجا ُلَبْقُ ي َلً (discrediting mark is rejected before comparing with other resemblant-name transmitters to avoid any improper assessment of transmitters)

6) ِوِب دَّتْعُ ي َلً ٍةَّيِوَيْ نُد ٍةَواَدَع ْنَع ُئِشاَّنلا ُحْرَلجا (discredition from a hater is rejected) B. Theory of Tafsir al-Mishbah

Quraish Shihab said in his preface of Tafsir al-Mishbah, ‚Rasulullah pbuh. considered that the Qur’an is such a dishes from Allah Those who do not taste it are lost, and those who do not attend it are lost more.‛.⁵² Quraish Shihab

50 Syuhudi Ismail, Kaidah Keshahihan Hadis Nabi, p. 76.

51 Transmitter whose excellent integrity and accuracy.

52 Shihab, M. Quraish. Tafsir al-Mishbah: Pesan, Kesan, dan Keserasian Al-Qur’an Edisi 2021. Juz 1, p. ix. The quoted hadith is based on a few source of original hadith book. See Sulaima>n bin Ah}mad bin Ayyu>b al-Lakhami> al-Sya>mi>, al-Mu’jam al-Kabi>r, juz 9 (Cairo:

Maktabah Ibnu Taimiyyah, 1994), p. 129.

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looked the Qur’an as two sides, i.e. miracle (i’ja>z) and guidance (hudan).

Indonesian moslems solely admire melodious voice of a q>ari’ (reader), whereas right understanding and contemplation should be involved. According to him, guidance is the core of the Scripture, while i’ja>z is proponent to the authenticity of that. The miracle of the Qur’an basically covers three aspects:

1. The beauty of a content 2. Scientific signs

3. Authentication of each predictions

Such purposes of Quraish Shihab in writing this are to ease moslems getting the meaning of the Qur’an, to repair misinterpretations of it and encouragement from Indonesian moslems.⁵³ He thought that tafseer study had weakened by time because it was no longer the guide in life.⁵⁴ Among all his work, Tafsir al-Mishbah is the such masterpiece. He became more honored as a mufassir by this work because he interpretated a whole chapter of the Qur’an in 15 volumes of this tafseer book. Here is the introduction of researched Tafsir al- Mishbah book:

a. Name : Tafsir al-Mishbah: Pesan, Kesan, dan Keserasian Al-Qur’an

b. Author : M. Quraish Shihab

c. Publisher : Lentera Hati

d. City : Tangerang

e. Year : 2021

f. Edition : 2021

53 Atik Wartani, ‚Corak Penafsiran M. Quraish dalam Tafsir al-Mishbah‛, Hunafa:

Jurnal Islamika 11, no. 1 (June 2014): p. 112.

54 Atik Wartani, ‚Corak Penafsiran M. Quraish dalam Tafsir al-Mishbah‛, p. 118.

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g. First published : 2003

h. Volume : 15

i. Paper Size : 16 x 24 cm j. Basic colour : light blue

In labeling this ‚al-Mishbah‛, Quraish Shihab aimed that the Qur’an would light every side of life. He longed to make the Qur’an more understandable and cathchable for its readers.⁵⁵ It finally took place. Currently, Tafsir al-Mishbah is the most fame tafseer book in Indonesia after thirty years since the last tafseer book was written in Bahasa⁵⁶. It has been cited by large number works in Google Scholar and other scientific websites.

Quraish Shihab sorted his Tafsir al-Mishbah based on Mus}h}af Us\ma>ni>, i.e. starting from the Qs. al-Fa>tih}ah in the first volume untill the Qs. al-Na>s in the last volume. It basically discusses muna>sabah (relation among verses) which involves the suitability between verses in one su>rah, suitability between the core and the end of a verse or a su>rah, harmony of a verse and one before and after it, and harmony of the end of a su>rah and the start of a su>rah after it. The tafseer of every group of verses is always begun by introduction before moving to the core of interpretation / tafseer and as}ba>b al-nuzu>l (reasons for revealing). This way is aimed to ease the readers in understanding the general explanation of a verse.

However, he also revealed the literally meaning of some important vocabulary.

At the end, he would give a kind of conclusion.

Although using tafsi>r bi al-Ra’yi pattern, Quraish Shihab also quoted other tafseer scholars’ argument in almost each single verse. This method is

55 Siti Khodijah, ‚Kualitas Hadis dalam Tafsir al-Mishbah (Kajian atas Surah Yasin)‛, p.

19. 56 Zaenal Arifin, ‚Karakteristik Tafsir al-Mishbah‛, al-Ifkar 8, no 1 (March 2020): p. 5.

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named Tafsi>r bi al-Ma’s\u>r. This resembles middle east scholars in interpretation method. Tafsir al-Mishbah book excessively cited from numerous tafseer scholars, among them M. Syaltut, Sayyid Qut}ub, Syaikh M. al-Madani>, M.

Sayyid T{anta>wi>, Mutawalli al-Sya’ra>wi>, al-T{aba>t}aba>’i> and many others. Modern theories also took part in this tafseer book by citations from theirs experts.

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CHAPTER III

THE DISPLAYING OF THE HADITHS

There are five hadiths quoted in this verse as research object. These hadiths are basically cited in form of matn only in translation Bahasa. Besides, in the fourth mentioned one, a piece of hadith types in Arabic character, and the romanization also follows it behind. The original text of the quoted hadiths’

matns are below:

1. Nabi saw. enggan menshalati mayat yang berutang tanpa ada yang menjamin utangnya (HR. Abu> Da>wu>d dan al-Nasa>i>)

2. ‚Diampuni bagi syahid semua dosanya kecuali utang‛. (HR. Muslim dari

‘Amr bin al-As})

3. ‚Utang adalah kehinaan di siang dan keresahan di malam hari.‛

4.

ِلاَجِّرلا ِةَبَلَغ َو ِنْيَّدلا ِلِئ َلََض ْنِم َكِب ُذوُعَأ ِّنِّإ َّمُهَّللا

(alla>humma inni> a’u>z\bika min d}ala>il al-dain wa galabah al-rija>l/ ya Allah aku berlindung kepada-Mu dari utang yang memberatkan serta penekanan manusia terhadapku)

5. ‚Penangguhan pembayaran utang oleh yang mampu adalah penganiayaan‛

(HR. Al-Bukha>ri> dan Muslim)⁵⁷ A. Takhri>j of the Hadiths

Etymologically, Takhri>j is masdar based on kharraja – yukharriju – takhri>jan⁵⁸ which meant ‘emit, release, and issue’. Terminologically, it is a branch of hadith science riwa>yah which is practically vital in figuring out a hadith quantity and quality. It passes through process of tracing a hadith where

57 M Quraish Shihab, Tafsir al-Mishbah, vol. 1, p. 732.

58

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it originally existed.⁵⁹ The aim of this is to get how many times a hadith had been transmitted through. A takhri>j process could pass one of five methods. The writer only put three methods due to wide scope of these three methods. The following methods are:

1) Tracing-one-word based method 2) Tracing-first-matn based method 3) Theme based method

At the end of this process, a reseacher has ideally found the number of sanad, identifying sya>hid and muta>bi’⁶⁰ and method of transmission and type of transmission. The writer started to tracking the first hadith which involved three methods.

1. First hadith

a. One-word Based Method

While checking in the first method book, al-Mu’jam al-Mufahras li Alfa>z}

al-H{adi>s\ al-Nabawi>, firstly the writer uses the word ويلع ىَّلَص.⁶¹ The final result is Musnad Ah{mad bin H{anbal with code number 2: 290, 380, 399, Sunan al-Nasa>i>

in jana>iz (corpse) chapter no.67, Sunan Ibnu Ma>jah, s}adaqa>t (alms) chapter no.

13. Those hadiths are:

59 Fadlan Mohd Othman, and others, ‚Application of Takhrij al-Hadith in Academic Writing in Malaysia‛, Journal of Applied Sciences Research 8, no 8 (2012): p. 4316.

60 Sya>hid is a different transmitter of a same hadith on the s}ah}a>bah level through other chains. In another word, it is a supporting transmitter on the highest t}abaqah, see Ah}mad Sya>kir, al-Ba>is\ al-Hasi>s\: Syarh} Ikhtis}a>r ‘Ulu>m al-H{adi>s\ (Damascus: Da>r al-Islam Maktabah, 1417 AH), p.

68. And muta>bi’ is such as a supporting transmitters from the t}abaqah except s}ah{a>bah, See also

‘Abdul H{aq bin Saif al-Di>n bin Sa’dulla>h al-Dahlawi>, Muqaddimah fi> Us}u>l al-H{adi>s\ (Beirut: Da>r al-Basya>ir al-Isla>miyyah, 1986 C.E.), p. 56.

61 A.J. Wensinck, al-Mu’jam al-Mufahras li Alfa>z} al-H{adi>s\ al-Nabawi>, juz 3, p. 349.

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1) Musnad Ah}mad bin H{anbal 7899

،ُديِزَي اَنَ ثَّدَح ُلوُسَر َناَك :َلاَق ،َةَرْ يَرُى ِبَِأ ْنَع ،َةَمَلَس ِبَِأ ْنَع ،ِّيِرْى زلا ِنَع ، ٍبْئِذ ِبَِأ ُنْبا َنََرَ بْخَأ

ْمَعَ ن :اوُلاَق ْنِإَف " ؟ٌنْيَد ْمُكِبِحاَص ىَلَع ْلَى " :َلَأَس ًةَزاَنَج َدِهَش اَذِإ َمَّلَسَو ِوْيَلَع ُالل ىَّلَص ِالل ،

ْلَى " :َلاَق ْمُكِبِحاَص ىَلَع او لَص " :َلاَق ، َلً :اوُلاَق ْنِإَو ،ِوْيَلَع ىَّلَص ،ْمَعَ ن :اوُلاَق ْنِإَف " ؟ٌءاَفَو ُوَل

ْنَمَف ،ْمِهِسُفْ نَأ ْنِم َيِنِمْؤُمْلِبَ َلَْوَأ َنََأ " :َلاَق ،َحوُتُفْلا ِوْيَلَع َّلَجَو َّزَع ُالل َحَتَ ف اَّمَلَ ف ،"

اًنْ يَد َكَرَ ت

ِوِتَثَرَوِلَف ًلًاَم َكَرَ ت ْنَمَو ،َّيَلَعَ ف

62

8950

َع ،ٍحِلاَص ِبَِأ ْنَع ،ِشَمْعَْلأا ْنَع ،ٍدْيَ بُز وُبَأ اَنَ ثَّدَح :َلاَق ، يِِشِاَْلْا َدُواَد ُنْب ُناَمْيَلُس اَنَ ثَّدَح ِبَِأ ْن

َمَّلَسَو ِوْيَلَع ُالل ىَّلَص ِالل ُلوُسَر َناَك :َلاَق ،َةَرْ يَرُى ،" ؟ٌنْيَد ِوْيَلَعَأ " :ْمَُلَْأَس ٌةَزاَنِج ِوِب ْتَّرَم اَذِإ

ْنِإَف ،" ؟ًءاَفَو َكَرَ ت " :َلاَق ،ْمَعَ ن :اوُلاَق ْنِإَف ىَلَع او لَص " :َلاَق ، َّلًِإَو ،ِوْيَلَع ىَّلَص ،ْمَعَ ن :اوُلاَق

"ْمُكِبِحاَص

63

9185

اَنَ ثَّدَح :َلاَق ،ُةَيِواَعُم اَنَ ثَّدَح

،ٍحِلاَص ِبَِأ ْنَع ،ِشَمْعَْلأا ِنَع ،َقاَحْسِإ وُبَأ : َلاَق ،َةَرْ يَرُى ِبَِأ ْنَع

َد َكَرَ ت ْلَى " :ْمَُلَْأَس ٍةَزاَنِِبِ ِوْيَلَع َّرُم ْوَأ ،َ ِتُِأ اَذِإ َمَّلَسَو ِوْيَلَع ُالل ىَّلَص ِالل ُلوُسَر َناَك ْنِإَف " ؟اًنْ ي

ْلَى " :َلاَق ،ْمَعَ ن :اوُلاَق او لَص" :َلاَق ، َلً :اوُلاَق ْنِإَو ،ِوْيَلَع ىَّلَص ،ْمَعَ ن :اوُلاَق ْنِإَف " ؟ًءاَفَو َكَرَ ت

"ْمُكِبِحاَص ىَلَع

64

2) Sunan al-Nasa>i>

1963

62 Abu> ‘Abdulla>h Ah{mad bin Muh}ammad bin H{anbal al-Syaiba>ni>, furtherly written as Ah}mad bin H{anbal, Musnad al-Ima>m Ah{mad bin H{anbal, juz 13 (Beirut: Muassasah al-Risa>lah, 2001), p. 276.

63 Ah{mad bin H{anbal, Musnad al-Ima>m Ah{mad bin H{anbal, juz 14, p 511-512.

64 Ah{mad bin H{anbal, Musnad al-Ima>m Ah{mad bin H{anbal, juz 15, p 99-100.

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21

ِبَِأ ُنْباَو ،ُسُنوُي ِنَّرَ بْخَأ :َلاَق ، ٍبْىَو ُنْبا َنََأَبْ نَأ :َلاَق ،ىَلْعَْلأا ِدْبَع ُنْب ُسُنوُي َنََرَ بْخَأ ْنَع ، ٍبْئِذ

اَذِإ َناَك َمَّلَسَو ِوْيَلَع ُالل ىَّلَص َِّللَّا َلوُسَر َّنَأ ،َةَرْ يَرُى ِبَِأ ْنَع ،َةَمَلَس ِبَِأ ْنَع ، ٍباَهِش ِنْبا َِّفُِوُ ت

: َلَأَس ٌنْيَد ِوْيَلَعَو ُنِمْؤُمْلا

؟ٍءاَضَق ْنِم ِوِنْيَدِل َكَرَ ت ْلَى « َّلَص ْمَعَ ن :اوُلاَق ْنِإَف »

:اوُلاَق ْنِإَو ،ِوْيَلَع ى

: َلاَق ، َلً

ْمُكِبِحاَص ىَلَع او لَص « ،َمَّلَسَو ِوْيَلَع ُالل ىَّلَص ِوِلوُسَر ىَلَع َّلَجَو َّزَع َُّللَّا َحَتَ ف اَّمَلَ ف ، »

: َلاَق َّيَلَعَ ف ٌنْيَد ِوْيَلَعَو َِّفُِوُ ت ْنَمَف ،ْمِهِسُفْ نَأ ْنِم َيِنِمْؤُمْلِبَ َلَْوَأ َنََأ « َوُهَ ف ًلًاَم َكَرَ ت ْنَمَو ،ُهُؤاَضَق

ِوِتَثَرَوِل

65

»

3) Sunan Ibnu Ma>jah 2415

ِنَّرَ بْخَأ :َلاَق ٍبْىَو ُنْب َِّللَّا ُدْبَع اَنَ ثَّدَح :َلاَق يِرْصِمْلا ِحْرَّسلا ِنْب وِرْمَع ُنْب ُدَْحَْأ اَنَ ثَّدَح ،ُسُنوُي

َع ،َةَمَلَس ِبَِأ ْنَع ،ٍباَهِش ِنْبا ِنَع :ُلوُقَ ي َناَك ،َمَّلَسَو ِوْيَلَع ُالل ىَّلَص َِّللَّا َلوُسَر َّنَأ ،َةَرْ يَرُى ِبَِأ ْن

:ُلَأْسَيَ ف ،ُنْيَّدلا ِوْيَلَعَو َمَّلَسَو ِوْيَلَع ُالل ىَّلَص َِّللَّا ِلوُسَر ِدْهَع ِفِ ُنِمْؤُمْلا َِّفُِوُ ت اَذِإ َكَرَ ت ْلَى «

؟ٍءاَضَق ْنِم ِوِنْيَدِل ِإَف »

: َلاَق ، َلً :اوُلاَق ْنِإَو ،ِوْيَلَع ىَّلَص ،ْمَعَ ن :اوُلاَق ْن ْمُكِبِحاَص ىَلَع او لَص «

» ،

: َلاَق ،َحوُتُفْلا َمَّلَسَو ِوْيَلَع ُالل ىَّلَص ِوِلوُسَر ىَلَع َُّللَّا َحَتَ ف اَّمَلَ ف ،ْمِهِسُفْ نَأ ْنِم َيِنِمْؤُمْلِبَ َلَْوَأ َنََأ «

َو َِّفُِوُ ت ْنَمَف ِوِتَثَرَوِل َوُهَ ف ًلًاَم َكَرَ ت ْنَمَو ،ُهُؤاَضَق َّيَلَعَ ف ٌنْيَد ِوْيَلَع

66

»

The next used word is also based from the word ىلص i.e. ويلع ىلصف.⁶⁷ It directed to see Musnad Ah}mad bin H{anbal and Sunan al-Nasa>i>. Hadith founded by this entry are below:

1) Musnad Ah}mad bin H{anbal 14159

65 Abu> ‘Abdurrah}ma>n Ah}mad bin Syu’aib bin ‘Ali> al-Khura>sa>ni> al-Nasa>i>, furtherly written as Ah}mad bin Syu’aib al-Nasa>i>, Sunan al-S}ugra> li al-Nasa>i>, juz 4 (Halb: Maktab al- Mat}bu>’a>t al-Isla>miyyah, 1986), p. 66.

66 Ibnu Ma>jah Abu> Abi> ‘Abdillah Muh{ammad bin Yazi>d al-Qazwi>ini>, furtherly written as Ibnu Ma>jah, Sunan Ibnu Ma>jah, juz 2 (Cairo: Da>r Ih{ya> al-Kutub al-‘Arabiyyah, n.y.), p. 807.

67 A.J. Wensinck, al-Mu’jam al-Mufahras li Alfa>z} al-H{adi>s\ al-Nabawi>, juz 3, p. 352.

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22

ِباَج ْنَع ،ِنَْحَّْرلا ِدْبَع ِنْب َةَمَلَس ِبَِأ ْنَع ،ِّيِرْى زلا ِنَع ،ٌرَمْعَم اَنَ ثَّدَح ، ِقاَّزَّرلا ُدْبَع اَنَ ثَّدَح ِدْبَع ِنْب ِر

َر ىَلَع يِّلَصُي َلً َمَّلَسَو ِوْيَلَع ُالل ىَّلَص ِبَِّنلا َناَك :َلاَق ،ِالل " : َلَأَسَف ،ٍتِّيَِبِ َ ِتُِأَف ،ٌنْيَد ِوْيَلَع ٍلُج

َّيَلَع اَُهُ :َةَداَتَ ق وُبَأ َلاَقَ ف ،"ْمُكِبِحاَص ىَلَع او لَص" :َلاَق ،ِناَراَنيِد ،ْمَعَ ن :اوُلاَق" ؟ٌنْيَد ِوْيَلَع ْلَى ِلوُسَر ىَلَع ُالل َحَتَ ف اَّمَلَ ف ،ِوْيَلَع ىَّلَصَف ،ِالل َلوُسَر َيَ

ِّلُكِب َلَْوَأ َنََأ" :َلاَق ،َمَّلَسَو ِوْيَلَع ُالل ىَّلَص ِو

ِوِتَثَرَوِلَف ًلًاَم َكَرَ ت ْنَمَو ،َّيَلَعَ ف اًنْ يَد َكَرَ ت ْنَمَف ،ِوِسْفَ ن ْنِم ٍنِمْؤُم

"

68

14536

،ُةَدِئاَز اَنَ ثَّدَح : َلًاَق ، َنَْعَمْلا ،ٍديِعَس وُبَأَو ،ِدَمَّصلا ُدْبَع اَنَ ثَّدَح ،ٍليِقَع ِنْب ِدَّمَُمُ ِنْب ِالل ِدْبَع ْنَع

َّلَص ِالل َلوُسَر ِوِب اَنْ يَ تَأ َُّثُ ،ُهاَّنَّفَكَو ،ُهاَنْطَّنَحَو ،ُهاَنْلَّسَغَ ف ٌلُجَر َِّفُِوُ ت :َلاَق ،ٍرِباَج ْنَع ِوْيَلَع ُالل ى

اَطَخَف ؟ِوْيَلَع يِّلَصُت :اَنْلُقَ ف ،ِوْيَلَع يِّلَصُي َمَّلَسَو ،ِناَراَنيِد :اَنْلُ ق " ؟ٌنْيَد ِوْيَلَعَأ " :َلاَق َُّثُ ،ىًطُخ

ُلوُسَر َلاَقَ ف ،َّيَلَع ِناَراَنيِّدلا :َةَداَتَ ق وُبَأ َلاَقَ ف ،ُهاَنْ يَ تَأَف ،َةَداَتَ ق وُبَأ اَمُهَلَّمَحَتَ ف ،َفَرَصْناَف ِالل

ِرَبَو ،ُيمِرَغْلا قَح " :َمَّلَسَو ِوْيَلَع ُالل ىَّلَص َلاَق َُّثُ ،ِوْيَلَع ىَّلَصَف ،ْمَعَ ن :َلاَق " ؟ُتِّيَمْلا اَمُهْ نِم َئ

َ ف ،ِدَغْلا َنِم ِوْيَلِإ َداَعَ ف :َلاَق ،ِسْمَأ َتاَم اََّنَِّإ :َلاَقَ ف" ؟ِناَراَنيِّدلا َلَعَ ف اَم " :ٍمْوَ يِب َكِلَذ َدْعَ ب : َلاَق

َّلَص ِالل ُلوُسَر َلاَقَ ف ،اَمُهُ تْ يَضَق ْدَقَل ُةَيِواَعُم َلاَقَو ،"ُهُدْلِج ِوْيَلَع ْتَدَرَ ب َن ْلْا" :َمَّلَسَو ِوْيَلَع ُالل ى

ِوْيَلَع يِّلَصُت :اَنْلُقَ ف :َلاَقَو ،ُهاَنْلَّسَغَ ف : ِثيِدَْلْا اَذَى ِفِ وٍرْمَع ُنْب

69

16510

ْيَ بُع ِبَِأ َنْبا ِنِْعَ ي َديِزَي ْنَع ،َةَدَعْسَم ُنْب ُداََّحْ اَنَ ثَّدَح ِِّبَِّنلا َعَم اًسِلاَج ُتْنُك :َلاَق َةَمَلَس ْنَع ،ٍد

ِم َكَرَ ت ْلَى" :َلاَق ، َلً :اوُلاَق ،"؟ٍنْيَد ْنِم َكَرَ ت ْلَى" :َلاَقَ ف ٍةَزاَنِِبِ َ ِتُِأَف َمَّلَسَو ِوْيَلَع ُالل ىَّلَص

ْن ْخُِبِ َ ِتُِأ َُّثُ ،ِوْيَلَع ىَّلَصَف :َلاَق ، َلً :اوُلاَق ،"؟ٍءْيَش

، َلً :اوُلاَق ،"؟ٍنْيَد ْنِم َكَرَ ت ْلَى" :َلاَقَ ف ىَر

اَق ، ٍتاَّيَك َث َلََث ِوِعِباَصَِبِ :َلاَقَ ف :َلاَق ،َيرِنَنََد َةَث َلََث ،ْمَعَ ن :اوُلاَق ،"؟ٍءْيَش ْنِم َكَرَ ت ْلَى" :َلاَق :َل

وُلاَق ،"؟ٍنْيَد ْنِم َكَرَ ت ْلَى" :َلاَقَ ف ،ِةَثِلاَّثلِبَ َ ِتُِأ َُّثُ

، َلً :اوُلاَق ،"؟ٍءْيَش ْنِم َكَرَ ت ْلَى" :َلاَق ،ْمَعَ ن :ا

ىَّلَصَف :َلاَق ،ِالل َلوُسَر َيَ ُوُنْ يَد َّيَلَع :ِراَصْنَْلأا َنِم ٌلُجَر َلاَقَ ف ،"ْمُكِبِحاَص ىَلَع او لَص" :َلاَق ِوْيَلَع

70

68 Ah{mad bin H{anbal, Musnad al-Ima>m Ah{mad bin H{anbal, juz 22, p. 65.

69 Ah{mad bin H{anbal, Musnad al-Ima>m Ah{mad bin H{anbal, juz 22, p. 405-406.

70 Ah{mad bin H{anbal, Musnad al-Ima>m Ah{mad bin H{anbal, juz 27, p. 36.

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23

16527

َّدَح :َلاَق َديِزَي ْنَع ،ٍديِعَس ُنْب َيََْيَ اَنَ ثَّدَح ُالل ىَّلَص ِِّبَِّنلا َعَم ُتْنُك :َلاَق ،ِعَوْكَْلأا ُنْب ُةَمَلَس اَنَ ث

" ؟اًئْ يَش َكَرَ ت ْلَى " :َلاَق ،اَهْ يَلَع ِّلَص ،ِالل َّ ِبَِن َيَ :اوُلاَقَ ف ٍةَزاَنِِبِ َ ِتُِأَف َمَّلَسَو ِوْيَلَع :َلاَق ، َلً :اوُلاَق

اوُلاَق ،"؟اًنْ يَد ِوْيَلَع َكَرَ ت ْلَى"

ِوْيَلَع َكَرَ ت ْلَى " :َلاَقَ ف َكِلَذ َدْعَ ب ٍةَزاَنَِبِ َ ِتُِأ َُّثُ ،ِوْيَلَع ىَّلَصَف ، َلً :

،" ٍتاَّيَك ُث َلََث" :َلاَق ،َيرِنَنََد َث َلََث :اوُلاَق ،" ؟ٍءْيَش ْنِم َكَرَ ت ْلَى " :َلاَق ، َلً :اوُلاَق ،"؟ٍنْيَد ْنِم َلاَقَ ف ِةَثِلاَّثلِبَ َ ِتُِأَف :َلاَق ،"؟ٍءْيَش ْنِم َكَرَ ت ْلَى" :َلاَق ،ْمَعَ ن :اوُلاَق ،" ؟ٍنْيَد ْنِم ِوْيَلَع َكَرَ ت ْلَى" :

َلوُسَر َيَ :َةَداَتَ ق وُبَأ ُوَل ُلاَقُ ي ِراَصْنَْلأا َنِم ٌلُجَر

The Criticism of Hadiths’ Sanad In The Interpretation of Qs. al-Baqarah (2):282 In Tafsir Al-Mishbah