Volume 8, Number 2, 2023
P-ISSN: 2502-8006 E-ISSN: 2549-8274 DOI: https://doi.org/10.22373/petita.v8i2.175 Indexed by Scopus:
https://suggestor.step.scopus.com/progressTracker/?trackingID=6104E7D47B535213
THE QUALITY OF THE CHAIN (SANAD) OF HADITH CONCERNING THE LEGAL GUARDIAN (WALI) OF THE NIKAH
SAIFUDDIN SA’DAN
Universitas Islam Negeri Ar-Raniry Banda Aceh, Indonesia Email: [email protected]
Abstract: Islamic Scholars have different perspectives in the interpretation of a woman’s guardianship in marriage. Some scholars argue that the presence of a guardian in marriage is obligatory. On the other hand, some assert that it is not obligatory. The purpose of this study is to examine the validity of the hadith arguments used by these Islamic scholars in determining the position of the guardian in marriage. This research uses a qualitative and author examines the quality of hadith sanad (thariq takhrij sanad al-hadis) by performing jarh and ta’dil on the narrators contained in the hadith sanad in nine books of hadith (kutub al-tis’ah). The results showed that out of the five forms of traditions about marriage guardians examined from al-qutub al-tis’ah, four traditions are of saheeh (valid) quality and can be used as a source of law. While the other is of dha’if (lack) quality, then, it cannot be used as an argument in determining the law. The first hadith is masyhur, while the second, third and fourth are gharib. The fifth hadith, which explicitly forbids a woman to be a guardian in marriage for herself or another woman, is not only gharib but also dha’if in the category of shaz. Thefore, the position of the guardian in marriage for women is still a matter of debate, namely some must be present, and others need not be present of the guardian in the marriage process.
Keyword: Islamic Law, Hadis, Marriage, Fuqaha, Marriage Guardianship
Abstrak: Para ulama berbeda interpretasi dalam menetapkan adanya wali nikah pada wanita. Sebagian ulama mengatakan keberadaan wali nikah adalah wajib. Sebaliknya, sebagian lain mengatakan tidak wajib. Penelitian ini bertujuan untuk mengkaji kevalitan dalil hadis yang digunakan oleh para fuqaha tersebut dalam menentukan kedudukan wali nikah dalam pernikahan. Metode yang digunakan adalah metode penelitian kualitas sanad hadis (thariq takhrij sanad al-hadis) dengan melakukan jarh dan ta’dil terhadap para perawi yang terdapat dalam sanad hadis dalam Sembilan kitab hadis (kutub al- tis’ah). Hasil penelitian menunjukkan bahwa dari lima bentuk hadis tentang wali nikah yang diteliti dari al-qutub al-tis’a, empat hadis mempunyai kualitas shahih dan dapat dijadikan sebagai sumber hukum. Sedangkan yang satunya berkualitas dha’if, sehingga tidak boleh menjadi dalil dalam menetapkan hukum. Hadis yang pertama berstatus masyhur, sedangkan hadis kedua, ketiga dan keempat berstatus gharib. Hadis kelima yang secara tegas melarang wanita untuk menjadi wali nikah baik bagi dirinya maupun wanita lain, selain berstatus gharib juga berkualitas dha’if dengan kategori syaz. Dengan
demikian, kedudukan wali dalam pernikahan bagi perempuan adalah sesuatu yang masih diperbebatkan, yaitu sebagian harus ada, sebagian lain tidak mesti ada.
Kata Kunci: Hukum Islam, Hadis, Perkawinan, Fuqaha, Wali Nikah Introduction
The Wali (women’s guardian of marriage) as a condition for a valid nikah (marriage) is not particularly discussed in the Qur’an.1 It is explained more in the hadith of the Prophet, such as “unlawful marriage without a guardian” (Narrated by Arba’ah) or statements about “a widow has more rights over herself than her guardian while a bikr (young woman) needs to be asked for permission” (Narrated by Muslim). However, this scope of the hadith is general and provides different interpretations in determining a legal decision.2
The generality of the hadith caused differences among scholars in determining who can be a wali (guardian). Do men and women have the same rights in this case? The majority of scholars,3 stated that the right of guardianship is only for men; women may not be guardians of marriage for themselves or others.4 The hadith, which stated, “Widows have more rights over themselves than their guardians,” is interpreted as the right to be asked for their willingness. Meanwhile, the right to become a wali remains with men.5 In addition, they referred to the hadith narrated by Ibn Majah, which expressly forbids women to become the Wali, both for themselves and other women;
اهسفن جوزت يتلا يه ةينازلا نإف اهسفن ةأرملا جوزت لاو ةأرملا ةأرملا جوزت لا
Translation : No woman should arrange another woman’s marriage, and no woman should arrange her marriage. The adulteress is the one who arranges her marriage (Narrated by Ibnu Majah).
Hanafiyah rejects and considers this hadithdhaif (weak); therefore, they do not make it as hujjah (evidence).6 Hanafiyah scholars’ statement and interpretation of the hadiths, which strictly prohibits women from becoming nikah wali, needs further study to determine whether the hadiths meet the requirements to be used as hujjah and legal arguments.
This study aims to obtain an adequate explanation of sanad hadiths’ (chain of narrations) quality regarding the wali in terms of their absoluteness and the quantity of the narrators.
This study is essential considering that gender discourse continues to be discussed and increasingly echoed at various levels of society.7 Therefore, the study results are expected
1 Qur’an only mentions “it is forbidden to prevent a divorced woman from marrying the man she likes in a good way”. (al-Baqarah ayat 232).
2 Aharon Layish, Women and Islamic Law in a Non-Muslim State: A Study Based on Decisions of the Sharl’a Courts in Israel (Taylor & Francis Group 2017); Zendy Wulan Ayu Widhi Prameswari and Erni Agustin, ‘Indonesian Marriage Law Reform: The Way To Strengthen The Protection of Children’s Rights Against Child Marriage’ (2018) 2 Journal of Southeast Asian Human Rights 286 <https://
jurnal.unej.ac.id/index.php/JSEAHR/article/view/5353>.
3 The number of scholars referred to is Malikiyah, Syafiiyah and Hanabilah.
4 Iman Jauhari and others, ‘Legal Analysis Of Unregistered Marriage Viewed From Ulama’s Perspective In Aceh Province’ (2023) 8 PETITA: Jurnal Kajian Ilmu Hukum dan Syari’ah <https://petita.ar-raniry.
ac.id/index.php/petita/article/view/196>; See also, Rahmat Budiman, ‘Theoretical Review Of Islamic Legal Sources According To The Misrepresentation Theory Of Hallaq’ (2020) 5 PETITA: Jurnal Kajian Ilmu Hukum dan Syari’ah <http://petita.ar-raniry.ac.id/index.php/petita/article/view/100>.
5 Subul al-Salam Al-San’ani, Subul Al-Salam (Maktabah Dahlan), p. 119; Ibnu Rusyd, Bidayatul Mujtahid Wa Nihayatul Muqtashid (Akbar Media Eka Sarana 2013).p. 8-12; Al Khanif, ‘Women, Islam, and Modern Family Construction in the Perspectives of Legal Pluralism in Indonesia’ (2019) Vol.4 Petita : Jurnal Kajian Ilmu Hukum dan Syariah <http://www.petita.ar-raniry.ac.id/index.php/petita/article/
view/24>.
6 Kamal Mukhtar, Asas-Asas Hukum Islam Tentang Perkawinan (Bulan Bintang 1993)., p. 97.
7 Muhammad Siddiq Armia and others, ‘Criticizing the Verdict of 18/JN/2016/MS.MBO of Mahkamah Syar’iyah Meulaboh Aceh on Sexual Abuse against Children from the Perspective of Restorative Justice’
to contribute to the level of legal sources in establishing national laws and other scientific studies from a gender perspective.8
The study of takhrij (the science of hadith extraction and authentication) focuses on the hadiths that reject or accept women in marriage guardianship. The tracing of several fiqh books reveals five matans (themes) of hadith that Islamic jurist often uses in discussing the issue of nikah wali (marriage guardians) and the requirements of men as wali.9 They are:
1) the hadith stated that marriage is invalid unless there is a wali. 2) Marriages without the wali’s consent are void. 3) Adult women are consulted, and girls are asked for their permission. 4) Widowed women have more rights than their wali. 5) No woman should arrange another woman’s and her marriage.
Based on the search results on al-kutub al-tis’ah through the topic (al-maudu’i) by referring to the book “Miftah Kunuz al-Sunnah” and tracing through the pronunciation of hadith by referring to the book “al-Mu’jam al-Mufahras li Alfaz al- Hadith al-Nabawi” are found 53 sanads from the five matans above. Both are the works of Arnold John Weinsick which have been translated into Arabic by Muhammad Fuad ‘Abd al-Baqi. Particularly in the first matan, there are 12 sanads; one in Sunan (book)al-Turmudhi, one in Sunan Abu Dawud, three in Sunan Ibn, and three in Sunan Ibn Majah, six in Musnad Ahmad ibn Hanbal, and two in Sunan al-Darimi. Musnad is a collection of hadith whose traceable transmission is uninterrupted. In the second matan, there are six sanads; one in Sunan al-Turmudhi, one in Sunan Ibn Majah, one in Sunan Abu Dawud, two in the Musnad of Ahmad ibn Hanbal, and one in Sunan al-Darimi. In the third matan, there are 14 pieces of sanads; three in Sahih al-Bukhari, one in Sahih Muslim, one in Sunan al-Turmudhi, two in Sunan al-Nasai, one in Sunan Abu Dawud, one in the Sunan of Ibn Majah, four in the Musnad of Ahmad ibn Hanbal, and one in the Sunan al-Darimi. The fourth matan contains 12 sanads; two in Sahih Muslim, one in Sunan al-Turmudhi, one in Sunan al-Nasai, three in Sunan Abu Dawud, one in Sunan Ibn Majah, one in al-Muwaththa’ Imam Malik, six in Musnad Ahmad ibn Hanbal, and one in Sunan al-Darimi. While in the fifth matan, there is only one hadith in the Sunan Ibn Majah.
Methods
This study is library research, which examines the validity of the sanad of the hadith.
The method used is the method of takrij hadith with two approaches, thematic approach (maudhu’) which is to search for hadith based on themes that have been arranged in books of hadith, and vocabulary approach which is to search for hadith based on the word (lafadh) contained in the matan of the hadith. The references for both approaches
(2022) 17 AL-IHKAM: Jurnal Hukum & Pranata Sosial 113; Muhammad Siddiq Armia, ‘Public Caning:
Should It Be Maintained or Eliminated? (A Reflection of Implementation Sharia Law in Indonesia)’
[2019] Qudus International Journal of Islamic Studies.
8 Subul al-Salam Al-San’ani, Subul Al-Salam (Maktabah Dahlan), p. 119; Ibnu Rusyd, Bidayatul Mujtahid Wa Nihayatul Muqtashid (Akbar Media Eka Sarana 2013).p. 8-12; Al Khanif, ‘Women, Islam, and Modern Family Construction in the Perspectives of Legal Pluralism in Indonesia’ (2019) Vol.4 Petita : Jurnal Kajian Ilmu Hukum dan Syariah <http://www.petita.ar-raniry.ac.id/index.php/petita/article/
view/24>.
9 Al Kasani, Badai Al-Shanai (Jilid II, Mathba’ah al-‘Ilmyyat 1910).p. 369-371; al-Hammam Maulana al-Syaikh Nizam, Al-Fatawa Al-Hindiwah Fi Mazhab Al-Imam Al-A’zam Abi Hanifa. p. 345; Ibrahim al- Baijuri, Hasyiyah Al-Syaikh Ibrahim Al-Baijuri ’Ala Syarh Al-‘Allamah Lbn Al-Qasim Al-Ghazi (Dar al- Kutub al-‘Ilmiyah 1994), p. 189; Mustafa Sa’id Khan, Athar Al-Lkhtilaf Fi Al-Qawa’id Al-‘Ushuliyah Fi Ikhtilaf Al-Fuqaha (Muassasah al-Risalah 1982), p. 574-575; Ahmad al-Sawi, Bulghat Al-Salik Li Aqrab Al-Masalik (Dar al Fikr)., p. 347-351; Muhammad Bin Idris Asy-Syafi’i, Al-Umm (Dar al-Fikr 2001), p.
22, 31, 32; Ibn ‘Abidin, Radd Al-Mukhtar ‘Ala Al-Durr Al-Mukhtar (Juz II, Dar Ihya’ al-Turath al-‘Arabi 1987), p. 295-301; Abd Allah ibn Ahmad ibn Qudamah, Al-Kafi Fi Fiqh Al-Imam Al-Mubajjal Ahmad Ibn Hanbal (al maktab al islami 1988), p. 10-31; Muhammad ibn Muhammad ibn Muhammad al-‘Iraqi, Al-Wasit Fi Al-Mazhab (Dar al-Salam 1997), p. 58-67.
are Miftah Kunuz al-Sunnah and al-Mu’jam al-Mufahras li Alfaz al-Hadis al-Nabawi. Both books by Arnold John Weinsink have been translated into Arabic by Muhammad Fuad
‘Abd al-Baqi. Data on hadith were obtained from books of hadith and biographies of hadith narrators, as well as books of fiqh, especially the chapter on marriage guardians.
The books of hadith that are the subject of this study are limited to nine books of hadith known as al-Kutub al-Tis’ah. These books were chosen because the traditions used by the fuqaha’ to justify whether or not a woman can be a guardian of marriage originated from these books. Data on the state of the narrators were obtained from books that discuss the state of the narrators (rijal) such as Ibn Hajar al-’Asqalani’s Tahzib al-Tahzib and al-Mazi’s Tahzib al-Kamal and other books of biographies of hadith narrators both those that talk about narrators of a certain generation such as al-Isabah fi Tamyiz al-Sahabah, by Ibn Hajar al-’Asqalani, as well as books that discuss narrators who lived in a certain area such as Tarikh Bagdad.
Result And Discussion
The first hadith regarding the invalidity of marriage without the consent of wali is found in 12 sanads, found in Sunan al-Turmudhi, Abu Dawud, Ibn Majah, Musnad Ahmad, and Sunan al-Darimi.
A hadith in Sunan al-Turmudhi:
يبأ نع ةناوع وبأ انثدح ةبيتق انثدحو قحسإ يبأ نع الله دبع نب كيرش انربخأ رجح نب يلع انثدح دبع انثدحو قحسإ يبأ نع ليئارسإ نع يدهم نب نمحرلا دبع انثدح راشب نب دمحم انثدحو قحسإ يبأ نع ةدرب يبأ نع قحسإ يبأ نع قحسإ يبأ نب سنوي نع بابح نب ديز انثدح دايز يبأ نب الله
10
يلوب لاإ حاكن لا ملس و هيلع الله ىلص الله لوسر لاق : لاق ىسوم
Meaning: Al-Turmudhi (said): ‘Ali ibn Hujr has conveyed to us, (that) Shuraik ibn ‘Abd Allah has reported to us, from Abi Ishaq, and Qutaibah has conveyed to us, (that) Abu
‘Awanah has conveyed to us, from Abi Ishaq, and Muhammad ibn Basysyar has conveyed to us, (that) ‘Abd al-Rahman ibn Mahdi has conveyed to us, and Israel, from Abi Ishaq, and ‘Abd Allah ibn Abi Ziyad has conveyed to us, (that) Zayd ibn Hubab has conveyed to us, from Yunus ibn Abi Ishaq, from Abi Ishaq, from Abi Burdah, from Abi Masa said: Rasulullah SAW said: It is not legal to marry without the consent of Wali (guardian).
سنأ و نيصح نب نارمع و ةريره يبأ و سابع نبا و ةشئاع نع بابلا يفو لاق
Turmudhi said; and in another chapter of ‘Aisha, Ibn ‘Abbas, Abu Hurairah, ‘Imran ibn Husayn and Anas.
A hadith in Sunan Abu Dawud:
ْنَع َقاَحْسِإ ىِبَأ ْنَع َليِئاَرْسِإَو َسُنوُي ْنَع ُداَّدَحْلا َةَدْيَبُع وُبَأ اَنَثَّدَح َنَيْعَأ ِنْب َةَماَدُق ُنْب ُدَّمَحُم اَنَثَّدَح
11
ىَسوُم ىِبَأ ْنَع َةَدْرُب ىِبَأ
Meaning: Abu Dawud said: Muhammad ibn Qudamah ibn A’yan has conveyed to us (that) Abu ‘Ubaidah ibn al-Haddad, from Yunus and IsraiI, from Abi Ishaq, from Abi Burdah from Abi Musa...
There are two sanads in the Sunan of Ibn Majah, namely:
10 Abu ‘Isa ibn ‘Isa ibn Sawrat al-Turmudhi, Sunan Al-Turmudhi (Maktab al-Islami 1983).
11 Abi Dawud Sulaiman bin al-Asy’ats al-Sijistani, Sunan Abi Dawud (Dar al Fikr). hadith number 1780.
First sanad:
يبأ نع ينادمهلا قاحسإ وبأ انثدح ةناوع وبأ انثدح براوشلا يبأ نب كلملا دبع نب دمحم انثدح ىسوم يبأ نع ةدرب...
Ibn Majah said: Muhammad ibn ‘Abd al-Malik ibn Abi al-Syawarib has conveyed to us, (that) Abu ‘Awanah has conveyed to us, (that) Abi Ishaq al-Hamdani has conveyed to us, from Abi Burdah from Abi Musa...
Second Sanad:
12
...ةشئاع نع ةورع نع يرهزلا نع جاجح نع كرابملا نب الله دبع انثدح بيرك وبأانثدح
Abu Kuraib has conveyed to us (that) ‘Abd Allah ibn al-Mubarak has conveyed to us, from Hajjaj, from al-Zuhri, from ‘Urwah, from ‘Aisha...
In Ahmad’s Musnad, there are six sanads, namely:
First sanad:
13
...هيبأ نع ةدرب يبأ نع قاحسإ يبأ نع نمحرلا دبع و عيكو انثدح
Ahmad ibn Hanbal said: Waki’ and ‘Abd al-Rahman have conveyed to us, from Israel, and Abi Ishaq, from Abi Burdah from his father...
Second sanad:
سابع نبا نع ةمركع نع جاجحلا نع يقرلا ناميلس نب رمعم انثدح...
Mu’ammar ibn Sulaiman al-Raqqi has conveyed to us, from al-Hajjaj, from ‘Ikrimah, from Ibn ‘Abbas...
Third Sanad:
14
..ةشئاع نع ريبزلا نب ةورع نع يرهزلا نع جاجح انثدح لاق يقرلا ناميلس نب رمعم
Mu’ammar ibn Sulaiman al-Raqqi has conveyed to us, he said that Hajjaj has conveyed to us, from al-Zuhri from ‘Urwah ibn al-Zubair, from ‘Aisha...
Fourth sanad:
نع ليئارسإ انربخأ لاق نوراه نب ديزيو هيبأ نع ةدرب يبأ نب سنوي نع دمحم نب طابسأ انثدح
15
...هيبأ نع ةدرب يبأ نع قاحسإ يبأ
Asbat ibn Muhammad has told us, from Yunus ibn Abi Ishaq, from Abi Burdah, from his father, and Yazid ibn Harun said, Israil told us, from Abi Ishaq, from Abi Burdah, from his father...
Fifth Sanad:
12 Abi ‘Abd Allah Muhammad ibn Yazid al-Qazwaini, Sunan Ibn Majah (Daar al-Fikr al-’Araby).hadith number 1870 and 1871.
13 Imam bin Muhammad bin Hanbal Ahmad, Musnad Imam Ahmad (Pustaka Azzam 2011); Al-Imām al- Ḥāfiẓ Abī ‘Abdillāh Aḥmad bin Ḥanbal, Musnad (Bait al-Afkār al-Dauliyyah 1998).
14 Ahmad (n 13). hadith number 2148.
15 ibid., hadith number 18.878.
16
...ىسوم يبأ نع ةدرب يبأ نع سنوي انث لاق دادحلا دحاولا دبع انثدح
‘Abd al-Wahid al-Haddad has conveyed to us he said, Yunus has conveyed to us, from Yunus, from Abi Burdah, from Abi Musa...
Sixth Sanad:
17
...ةشئاع نع ةورع نع يرهزلا نع جاجح انثدح دلاخ وبأ نايح نب ناميلس انثدح
Sulaiman ibn Hayyan Abu Khalid has conveyed to us, (that) Hajjaj conveyed to us, from al- Zuhri, from ‘Urwah, from ‘Aisha...
In Sunan al-Darimi there are two sanads, namely:
First sanad:
18
...هيبأ نع ةدرب يبأ نع قاحسإ يبأ نع ليئارسإ انثدح ليعامسإ نب كلام انربخأ
Malik ibn Isma’il has conveyed to us, (that) lsrail has conveyed to us, from Abi Ishaq, from Abi Burdah from his father…
Second sanad:
ىسوم يبأ نع ةدرب يبأ نع قاحسإ يبأ نع كيرش انا رجح نب يلع انثدح...
19‘Ali ibn Hujr has conveyed to us, (that) Sharik told us, from Abi Ishaq, and Abi Burdah, from Abi Musa...
The Second Hadith Regarding The Existence Of Marriage Without A Wali
There are six sanads regarding marriage without a wali contained in several hadith books;
Sunan al-Turmudhi, Sunan Abu Dawud, Sunan Ibn Majah, Musnad Ahmad, and Sunan al- Darimi. These hadiths have the same matans except in the Sunan Abu Dawud and the Musnad Ahmad, which are narrated with a slightly different meaning in the Waliyiha sentence where Abu Dawud and Ahmad narrated in another sanads with the sentence of mawaliha. The sanads are as follows:
In Sunan al-Turmudhi there is one sanad:
نع يرهزلا نع ىسوم نب ناميلس نع جيرج نبا نع ةنييع نب نايفس انثدح رمع يبأ نبا انثدح اهحاكنف اهيلو نذإ ريغب تحكن ةأرما اميأ لاق ملس و هيلع الله ىلص الله لوسر نأ : ةشئاع نع ةورع اورجتشا نإف اهجرف نم لحتسا امب رهملا اهلف اهب لخد نإف لطاب اهحاكنف لطاب اهحاكنف لطاب
20
هل يلو لا نم يلو ناطلسلاف
Turmudhi said: Ibn Abi ‘Umar has conveyed to us, (that) Sofyan ibn ‘Uyainah has conveyed to us, from Ibn Juraij, from Sulaiman ibn Musa, from al-Zuhri, from ‘Urwah, from ‘Aisha that the prophet said: “The marriage of a woman without the consent of her wali, her marriage is invalid, her marriage is invalid, and her marriage is invalid. If her husband has
16 Ḥanbal (n 10), dalam Musnad al-Kufiyin, hadith number 18.911.
17 ibid., in Baqi Musnad al-Ansar hadith number 25.030.
18 Imam al Hafidz Abdullah bin Abdurrahman ad Darami as Samarqandi, Sunan Ad-Darimi Jilid 1 / Imam Al Hafidz Abdullah Bin Abdurrahman Ad Darami as Samarqandi (Dar Al-Hadits 2000), hadith number 2.087.
19 ibid. hadith number 2.088.
20 Abu ‘Isa ibn ‘Isa ibn Sawrat al-Turmudhi (n 10)., hadith number 1021.
intercourse with her, then the woman gets her dowry as a lawful for her honor. If a wali does not want to arrange her marriage, then a hakim wali becomes the woman’s guardian.
One sanad in Sunan Ibn Majah:
نع يرهزلا نع ىسوم نب ناميلس نع جيرج نبا انثدح ذاعم انثدح ةبيش يبأ نب ركب وبأ انثدح اهحاكنف يلولا اهحكني مل ةأرما اميأ :ملس و هيلع الله ىلص الله لوسر لاق :تلاق ةشئاع نع ةورع لا نم يلو ناطلسلاف اورجتشا نإف . اهنم باصأ امب اهرهم اهلف اهباصأ نإف لطاب اهحاكنف لطاب
21
هل يلو
Ibn Majah said: Abu Bakr ibn Abi Shaibah has conveyed to us, (that) Mu’az ibn Mu’az has conveyed to us, (that) Ibn Juraij has conveyed to us, from Sulaiman ibn Musa, from al- Zuhri, from ‘Urwah, from ‘Aisha she said Rasulullah SAW: Any woman who is married without the consent of her Wali, then her marriage is invalid, her marriage is invalid, her marriage is invalid. If her husband has intercourse with her, the woman gets a dowry as a lawful honor. If a wali does not want to arrange the woman’s marriage, then a hakim wali becomes the woman’s guardian.
In Ahmad’s Musnad, there are two sanads with a slightly different forms of matan. The first sanad of hadith has the same matan as that in the al-Turmudhi sanad, while the second has a difference in the waliyaha sentence, which is called mawaliha in Ahmad’s sanad, as follows:
First sanad:
نع ريبزلا نب ةورع نع باهش نبا نع ةعيبر نب رفعج انثدح ةعيهل نبا اندثح نسح انثدح
22
...ةشئاع
Ahmad ibn Hanbal said: Hasan has conveyed to us, (that) Ibn Lahinah has conveyed to us, (that) Ja’far ibn Rabi’ah has conveyed to us, from Ibn Shihab, from ‘Urwah ibn Zubair, from
‘Aisha...
Second sanad:
نأ هنربخأ باهش نبا نأ ىسوم نب ناميلس ينربخأ لاق جيرج نبا انربخأ لاق قازرلا دبع انثدح نذإ ريغب تحكنأ ةأرما اميأ لاق ملسو هيلع الله ىلص ىبنلا نأ هتربخأ ةشئاع نأ هنربخأ ةورع يلو لا نم يلو ناطلسلا نإف اورجتشا نإف اهنم باصأ امب اهرهم اهلو اثلاث لطاب اهحاكنف اهيلاوم
23
هل
‘Abd al-Razzaq has conveyed to us, he said, Ibn Juraij conveyed to us he said that Sulaiman ibn Musa has reported to me that Ibn Shihab told him, that ‘Urwah told him, that ‘Aisha told him that the Prophet SAW. said: “Any woman who is married without the consent of her wali then her marriage is invalid (uttered) three times, and the woman gets a dowry for what has happened to her. If her wali does not want to give his consent to her marriage, then a hakim wali becomes her guardian.
In the Sunan of Abu Dawud, there is a sanad that has matan similar to the matan contained in the second sanad of Ahmad using mawaliha, but different in the nakahat sentence, it is
21 Ibnu Majah Abu Abdullah Muhammad bin Yazid al-Qazwini, Sunan Ibn Majah (Dar al-Kutub al- Ilmiyyah 1952), hadith number 1869.
22 Ahmad (n 13)., hadith number 23.236.
23 ibid. , hadith number 24.162.
not unkihat as stated in Ahmad’s sanad, namely:
َةَوْرُع ْنَع ِّى ِرْهُّزلا ِنَع ىَسوُم ِنْب َناَمْيَلُس ْنَع ٍجْيَرُج ُنْبا اَنَرَبْخَأ ُناَيْفُس اَنَرَبْخَأ ٍريِثَك ُنْب ُدَّمَحُم اَنَثَّدَح َةَشِئاَع ْنَع
Muhammad ibn Kathir has conveyed to us, (that) Sufyan has reported to us, (that) Ibn Jurayj told us, from Sulaiman ibn Musa, from al-Zuhri, from ‘Urwah, from ‘Aisha…24
There is a sanad in Sunan al-Darimi as follows:
ةشئاع نع ةورع نع يرهزلا نع ىسوم نب ناميلس نع جيرج نب نع مصاع وبأ انثدح
Al-Darimi said: Abd ‘Asim has conveyed to us, from Ibn Juraij, from Sulaiman ibn Musa, from al-Zuhri, from ‘Urwah from ‘Aisha…25
The third hadith is regarding the obligation to consult with the widows and seek the girl’s permission to arrange their marriages.
There are 14 sanads regarding the obligation to consult with widows and ask permission from virgins to arrange their marriages. Each one is found in Sahih al-Bukhari, Sahih Muslim, Sunan al-Turmudhi, al-Nasai, Abd Dawud, Ibn Majah, and Ahmad’s Musnad. In Sahih al-Bukhari, there are three sanads, namely:
First sanad:
الله ىلص يبنلا نأ :مهثدح ةريره ابأ نأ ةملس يبأ نع ىيحي نع ماشه انثدح ةلاضف نب ذاعم انثدح فيكو الله لوسر اي اولاق نذأتست ىتح ركبلا حكنت لاو رمأتست ىتح ميلأا حكنت لا ( لاق ملس و هيلع
26
تكست نأ لاق ؟ اهنذإ
Mu’az ibn Fadhalah has conveyed to us (that) Hisham has conveyed to us, from Yahya, from Abi Salamah, that Abu Hurairah has told them that the Prophet SAW. said: Widows cannot be married before being consulted. The virgins cannot be married before asking for their permission. They (the companions) asked, O Messenger of Allah, how is her permission?
The Messenger of Allah said: Her silence is her permission.
Second sanad:
27
ةريره يبأ نع ،ةَمَلَس يبأ نع ،ىَيْحَي نع ،ناَبْيَش انثدح ،مْيَعُن وبأ انثدح
Abu Nu’aim has conveyed to us (that) Shayban has conveyed to us, from Yahya, from Abi Salamah, from Abu Hurairah...
Third sanad:
ةَرْيَرُه ىِبَأ ْنَع َةَمَلَس ىِبَأ ْنَع ٍريِثَك ىِبَأ ُنْب ىَيْحَي اَنَثَّدَح ٌماَشِه اَنَثَّدَح َميِهاَرْبِإ ُنْب ُمِلْسُم اَنَثَّدَح ..
28Muslim ibn Ibrahim has conveyed to us, (that) Hisham has conveyed to us, (that) Yahya ibn Abi Kathir has conveyed to us, from Abi Salamah, from Abu Hurairah…
24 Abī Dāwud Sulaimān bin al-Asy’aṡ al-Sajastānī, Sunan Abī Dāwud (Bait al-Afkār al-Dauliyyah Linnasyr)., hadith number 1.784.
25 Samarqandi (n 15), hadith number 2.089.
26 Imām al-Ḥāfiẓ Abī ‘Abdillāh Muḥammad bin Ismā’īl al-Bukhārī, Ṣaḥīḥal-Bukhārī (Bait al-Afkār al- Dauliyyah Linnasyr 1998)., hadith number 4.741.
27 ibid., in Kitab al-Hiyal, hadith number 6.455.
28 ibid., in Kitab al-Hiyal, hadith number 6.453.
There is a sanad in Sahih Muslim, namely:
يبأ نب ىيحي نع ماشه انثدح ثراحلا نب دماخ انثدح يريراوقلا ةرسيم نب رمع نب اللهديبع ينثدح ةريره وبأ انثدح ةملس وبأ انثدح ريثك...
29‘Ubaid Allah ibn ‘Umar ibn Maisarah al-Qawariri has conveyed to us, (that) Khalid ibn al- Harith has conveyed to us, (that) Hisham has conveyed to us, from Yahya ibn Abi Kathir, (that) Abu Salamah has conveyed to us, (that) Abu Hurairah had conveyed to us…
There is a sanad in Sunan al-Turmudhi:
يبأ نع ريثك يبأ نب ىيحي نع يعازولأا انثدح فسوي نب دمحم انربخأ روصنم نب قحسإ انثدح ةريره يبأ نع ةملس...
30Ishaq ibn Mansur has conveyed to us, (that) Muhammad ibn Yasuf conveyed to us, (that) al-Auza’i has conveyed to us, from Yahya ibn Abi-Kathir, from Abu Salamah, and Abu Hurairah...
In Sunan al-Nasai there are two sanads, namely;
First sanad:
ةريره يبأ نع هثدح ةملس ابأ نأ ىيحي انثدح لاق ليعامسإ وبأ انثدح لاق تسرد نب ىيحيانربخأ...
31Yahya ibn Durusta has reported to us he said, Abu Isma’il has conveyed to us he said, Yahya has conveyed to us, that Abu Salamah conveyed to him, from Abu Hurairah...
Second sanad:
ريثك يبأ نب ىيحي نع ماشه انثدح لاق ثراحلا نبا وهو دلاخ انثدح لاق ىلعلأادبع نب دمحم انربخأ
32
...ةريره وبأ ينثدح لاق نمحرلادبع نب ةملس وبأ ىنثدح لاق
Muhammad ibn ‘Abd al-A’la has reported to us he said, Khalid namely ibn al-Harith has conveyed to us, he said, Hisham has conveyed to us, from Yahya ibn Abi Kathir he said, Abu Salamah ibn ‘Abd al -Rahman has conveyed to me, he said, Abu Hurairah has conveyed to me...
In the Sunan of Abu Dawud, there is one sanad, as follows:
33
...ةريره يبأ نع ةملس يبأ نع ىيحي انثدح ميهاربإ نب ملسم انثدح
Muslim ibn Ibrahim has conveyed to us, (that) Aban has conveyed to us, (that) Yahya has conveyed to us, from Abi Salamah, from Abu Hurairah…
There is a sanad in Sunan Ibn Majah:
29 Abi al-Husaini Muslim bin al-Hujaj al-Qasyiri al-Nasburi, Shahih Muslim (Dar al-Ku- tub al-Ilmiyyah 1998), p. 1036, hadith number 2.543.
30 Abu ‘Isa ibn ‘Isa ibn Sawrat al-Turmudhi (n 7), in Kitab al-Nikah hadith number 1.025.
31 Imam Nasa’i, Sunan Al Nasa’i Juz 3-4 (Dar al-Kutub al-Ilmiyyah 1988), in Kitab al- Nikah hadith number 3.213.
32 ibid., hadith number 3.215.
33 Abī Dāwud Sulaimān bin al-Asy’aṡ al-Sajastānī (n 21), hadith number 1.791.
يبأ نب ىيحي ينثدح يعازولأا انثدح ملسم نب ديلولا انثدح يقشمدلا ميهاربإ نب نمحرلادبع انثدح
34
...ةريره يبأ نع ةملس يبأ نع ريثك
‘Abd al-Rahman ibn Ibrahim al-Dimasyqi has conveyed to us, (that) al-Walid ibn Muslim has conveyed to us, (that) al-Auza’i has conveyed to us, (that) Yahya ibn Abi Kathir has conveyed to me, from Abu Salamah, from Abu Hurairah...
In Ahmad’s Musnad, there are five sanads, namely:
First sanad:
35
...ةريره يبأ نع هيبأ نع ةملس يبأ نب رمع نع ميشه انثدح
Husyaim has conveyed to us, from ‘Umar ibn Abi Salamah, from his father, from Abu Hurairah...
Second sanad:
يبأ نع نمحرلادبع نب ةملس يبأ نع ريثك يبأ نب ىيحي نع رمعم انثدح قازرلا دبع انثدح ةريره...
36‘Abd al-Razzaq has conveyed to us, (that) Ma’mar has conveyed to us, from Yahya ibn Kathir, from Abi Salamah ibn ‘Abd al-Rahman, from Abu Hurairah...
Third sanad:
يبأ نع ةملس يبأ نع ريثك يبأ نب ىيحي نع نامثع يبأ نب جاجحلا انربخأ لاق ليعامسإ انثدح
37
...ةريره
Ismail has conveyed to us he said, al-Hajjaj ibn Abi ‘Uthman reported to us, from Yahya ibn Abi Kathir, from Abi Salamah, from Abu Hurairah...
Fourth sanad:
38
...ةريره يبأ نع ةملس يبأ نع ىيحي نع ماشه انثدح ورمع نب كلملادبع انثدح
‘Abd al-Malik ibn ‘Amru has conveyed to us (that) Hisham has conveyed to us, from Yahya, from Abi Salamah, and Abu Hurairah...
There is a sanad in Sunan al-Darimi:
39
...ةريره يبأ نع ةملس يبأ نع ىيحي ينثجح يعازولأا انثدح ةريغملاوبأ انربخأ
Abu Mughirah has reported to us, (that) al-Auza’i has conveyed to us, (that) Yahya has conveyed to me, from Abi Salamah, from Abu Hurairah...
The Fourth Hadith Is About A Widow Who Has More Rights Over Herself Than Her WaliThis hadith is found in several forms of matans, which have the same meaning. Some
34 Ibn Majah, Sunan Ibn Majah (Juz I, Musthafa al-Babi al-Halabi), hadith number 1.861.
35 Ḥanbal (n 10), hadith number 6.834.
36 ibid., hadith number 7.432.
37 ibid., hadith number 9.127.
38 ibid., hadith number 9.232.
39 Samarqandi (n 15), hadith number 2.091.
mukharrij (the individual actively engaging in the activity of takhrij) expressed it with lafaz al-ayyim, while others used lafaz al-thayyib. Some matans indicate the guardian’s ineligibility, while others denote that the widow has more rights than the wali. There are 20 sanads regarding this hadith in Sahih Muslim, Sunan al-Turmudhi, al-Nasai, Ibn Majah, Abu Dawud, al-Darimi, and Ahmad’s Musnad, as follows:
In Sahih Muslim, there are three sanads and their matans according to Muslim:
First sanad:
تلق لاق هل ظفللا و ىيحي نب ىيحي انثدح و كلام انثدح لاق ديعس نب ةبيتقو روصنم نبديعس انثدح لاق ملسو هيلع الله يلص يبنلا نأ سابع نبا نع ريبج نب عفان نع لضفلا نب الله دبع انثدح كلامل
40
معن لاق اَهُتاَمُص اَهُنْذِإَو اَهِسْفَن ىِف ُنَذْأَتْسُت ُرْكِبْلاَو اَهِّيِلَو ْنِم اَهِسْفَنِب ُّقَحَأ ُمِّيَلأا ملسو
Sa’id ibn Mansur and Qutaibah ibn Sa’id have conveyed to us, they said, Malik has conveyed to us, and Yahya ibn Yahya has conveyed to us and his lafaz, he asked Malik, ‘Abd Allah ibn al-Fadl conveyed to you, from Nafi’ ibn Jubair, from Ibn ‘Abbas that the Prophet SAW. said:
A widow has more right to herself than her wali, while a virgin is asked for her permission and her permission is silence. He (Malik) answered yes.
Second sanad:
ربخي ريبج نب عفان عمس لضفلا نب الله دبع نع دعس نب دايز نع نايفس انثدح دعس نب ةبيتق انثدح
41
...سابع نبا نع
Qutaibah ibn Sa’id has conveyed to us, (that) Sufyan has conveyed to us, from Ziyad ibn Sa’d, from ‘Abd Allah ibn al-Fadl had heard from Nafi’ ibn Jubair, he has reported, from Ibn
‘Abbas…
Third sanad:
ربخي ريبج نب عفان عمس لضفلا نب الله دبع دعس دعس نب دايز نع نايفس انثدح رمع يبأ نبا انثدح
42
...سابع نبا نع
Ibn Abi ‘Umar has conveyed to us, (that) Sufyan has conveyed to us, from Ziyad ibn Sa’d, from ‘Abd Allah ibn al-Fadl had heard from Nafi’ ibn Jubair, he has reported, from Ibn
‘Abbas…
One sanads in the Sunan al-Turmudhi:
نع معطم نب ريبج نب عفان نع لضفلا نب الله دبع نع سنأ نب كلام انثدح ديعس نب ةبيتق انثدح سابع نبا...
43Qutaibah ibn Sa’id has conveyed to us, (that) Malik ibn Anas has conveyed to us, from
‘Abd Allah ibn al-Fadl, from Nafi’ ibn Jubair ibn Mut’im, from Ibn ‘Abbas…
There are three sanads in the Sunan al-Nasai:
First sanad:
40 Abu al-Husain Muslim ibn al-Hajjaj al-Qushairi al-Naisaburi, Shahih Al- Imam Muslim (Dar Al-Ameera 2006)., p. 1037, hadith number 2.545.
41 ibid, hadith number 2.546.
42 ibid.
43 Abu ‘Isa ibn ‘Isa ibn Sawrat al-Turmudhi (n 7), hadith number 1.026.
44
...سابع نبا نع معطم نب عفان نع لضفلا نب الله دبع نع كلام انثدح لاق ةبيتق انربخأ
Qutaibah reported to us, he said Malik has conveyed to us, from ‘Abd Allah ibn al-Fadl, from Nafi’ ibn Jubair ibn Mut’im, from ibn ‘Abbas…
Second Sanad:
دعب هنم هتعمس لاق سنأ نب كلام نع ةبعش انثدح لاق دواد وبأ انثدح لاق نلايغ نب دومحم انربخأ
45
...سابع نبا نع ريبج نب عفان نع لضفلا نب الله دبع ينربخأ لااق ةقلح ذئموي هلو ةنسب عفان توم
Mahmud ibn Ghailan has reported to us that Abu Dawud has conveyed to us, he said that Syu’bbah has conveyed to us, from Malik ‘Abd Allah ibn al-Fadl, from Nafi’ ibn Jubair ibn Mut’im, from Ibn ‘Abbas…
Third sanad:
نب عفان نع لضفلا نب الله دبع نع دعس نب دايز نع نايفس انثدح لاق روصنم نب دوحم انربخأ
46
...سابع نبا نع ريبج
Sa’id ibn Mansur has reported to us he said, Sufyan has conveyed to us, from Ziyad ibn Sa’d, from ‘Abd Allah ibn al-Fadl, from Nafi’ ibn Jubair, from Ibn ‘Abbas.
In Sunan Abu Dawud, there are three sanads:
First sanad:
ريبج نب عفان نع لضفلا نب الله دبع نع كلام انربخأ لاق ةملسم نب الله دبعو سنوي نب دمحأ انثدح
47
...سابع نبا نع
Ahmad ibn Yunus and ‘Abd Allah ibn Maslamah have conveyed to us, they said, Malik has reported to us, from‘ Abd Allah ibn al-Fadal, from Nafi ’ibn Jubair, from Ibn‘ Abbas…
Second sanad:
نع ريبج نب عفان نع لضفلا نب الله دبع نع دعس نب دايز نع نايفس انثدح لبنح نب دمحأ انثدح
48
...سابع نبا
Ahmad ibn Hanbal has conveyed to us, (that) Sufyan has conveyed to us, from Ziyad ibn Sa’d, from ‘Abd Allah ibn al-Fadal, from Nafi’ ibn Jubair, from ibn ‘Abbas…
Third sanad:
نب ريبج نب عفان نع ناسيك نب حلاص نع رمعم انربخأ قازرلا دبع انثدح يلع نب نسحلا انثدح
49
...سابع نبا نع معطم
Al-Hasan ibn ‘Ali has conveyed to us, (that)’ Abd al-Razzaq has conveyed to us, (that) Ma’mar ibn Salih ibn Kaisan has reported to us, from Nafi ‘ibn Jubair Mut’im, from Ibn
‘Abbas
There is one sanad in the Sunan of Ibn Majah:
44 Imam Nasa’i (n 28), hadith number 3.208.
45 ibid., hadith number 3.209.
46 ibid., hadith number 3.212.
47 Muhammad Nashiruddin Albani, Shahih Sunan Abu Daud (Pustaka Azzam 2007), hadith number 1.795.
48 ibid., hadith number 1.796.
49 ibid., hadith number 1.797.
عفان نع يمشاهلا لضفلا نب الله دبع نع سنأ نب كلام انثدح يدسلا ىسوم نب ليعامسإ ينثدح
50
...سابع نبا نع معطم نب ريبج نب
Isma’il ibn Musa al-Sudi has conveyed to me, (that) Malik ibn Anas has conveyed to us, from ‘Abd Allah ibn al-Fadl al-Hashimi, from Nafi’ ibn Jubair ibn Mut’im, from Ibn ‘Abbas…
In Malik’s muwatta, there is a sanad:
51
...سابع نب الله دبع نع معطم نب ريبج نب عفان نع لضفلا نب الله دبع نع كلام ينثدح
Malik has conveyed to me, from ‘Abd Allah ibn al-Fadl, from Nafi’ ibn Jubair ibn Mut’im, from ‘Abd Allah ibn‘ Abbas…
In Ahmad’s Musnad there are eight sanads: First sanad:
52
..سابع نبا نع ريبج نب عفان نع لضفلا نب الله دبع نع كلام نع ىدهم نب نمحرلا دبع انثدح
‘Abd al-Rahman ibn Mahdi has conveyed to us, and Malik, from‘ Abd Allah ibn al-Fadl, from Nafi ’ibn Jubair, from Ibn‘ Abbas…
Second sanad:
53
...سابع نب ا نع ريبج نب عفان نع لضفلا نب الله دبع نع دعس نب دايز نع نايفس انثدح
Sufyan has conveyed to us, from Ziyad ibn Sa’d, from ‘Abd Allah ibn al-Fadl, from Nafi’ ibn Jubair, from Ibn ‘Abbas…
Third sanad:
سابع نب لضفلا نب الله دبع نع ناسيك نب حلاص ينثدح قاحسإ نبا نع يبأ انثدح بوقعي انثدح
54
...سابع نب الله دبع نع معطم نب ريبح نب عفان نع ةعيبر نب
Ya’qub conveyed to us, (that) my father conveyed to us, from Ibn Ishaq, Salih ibn Kaisan conveyed to me, from ‘Abd Allah ibn al-Fadl ibn’ Abbas ibn Rabi’ah, from Nafi ‘ibn Jubair ibn Mut’im, from Ibn ‘Abbas…
Fourth sanad:
55
...سابع نبا نع ريبج نب عفان ينربخأ لاق بهوم الله ديبع نب الله ديبع انثدح دمحأ وبأ انثدح
Abu Ahmad has conveyed to us, (that) ‘Ubaid Allah ibn‘ Ubaid Allah ibn Mauhab has conveyed to us he said, Nafi ’ibn Jubair reported to me, from Ibn‘ Abbas…
Fifth sanad:
56
.سابع نبا نع معطم نب ريبج نب عفان نع ناسيك نب حلاص نع رمعم انربخأ قازرلا دبع انثدح
‘Abd al-Razzaq has conveyed to us, (that) Ma’mar has reported to us, from Salih ibn Kaisan, from Nafi’ ibn Jubair ibn Mut’im, from Ibn ‘Abbas…
50 Ibn Majah (n 34)., hadith number 1.860.
51 Muhammad Zakariya, Aujaz Al-Masalik Fi Muwatthak Imam Malik (Dar al Fikr), hadith number 967.
52 Ḥanbal (n 10), hadith number 1.790.
53 ibid., hadith number 1.799.
54 ibid., hadith number 2.247.
55 ibid., hadith number 2.351.
56 ibid., hadith number 2.924.
57
...سابع نبا نع ريبج نب عفان نع لضفلا نب الله دبع نع سنأ نب كلام نع عيكو انثدح
Waki ’has conveyed to us, from Malik ibn Anas, from‘ Abd Allah ibn al-Fadl, from Nafi ’ibn Jubair, from Ibn‘ Abbas…
Seventh sanad:
58
...سابع نبا نب ريبج نب عفان نع بهوم نب نمحرلا دبع نب الله ديبع انثدح عيكو انثدح
Waki ’has conveyed to us, (that)‘ Ubaid Allah ibn ‘Abd al-Rahman ibn Mauhab has conveyed to us, from Nafi’ ibn Jubair, from Ibn ‘Abbas…
Eighth sanad:
نبا نع ريبج نب عفان نع لضفلا نب الله دبع ينثدح لاق سنأ نبا ينعي كلام انثدح ريمن نبا انثدح
59
...سابع
Ibn Numair has conveyed to us, (that) Malik ibn Anas has conveyed to us he said, ‘Abd Allah ibn al-Fadl has conveyed to me, from Nafi’ ibn Jubair, from Ibn ‘Abbas…
There are two sanads in Sunan al-Darimy:
First sanad:
60
سابع نبا نع معطم نب ريبج نب عفان نع لضفلا نب الله دبع نع كلام انثدح دلخم نب دلاخ انثدح
Khalid ibn Makhlad has conveyed to us, (that) Malik has conveyed to us, from ‘Abd Allah ibn al-Fadl, from Nafi’ ibn Jubair ibn Mut ‘im, from Ibn ‘Abbas…
Second sanad:
نب ريبج نب عفان انربخأ بهوم نب نمحرلا دبع نب الله ديبع ينثدح ديجملا دبع نب الله ديبع انربخأ
61
...سابع نبا نع معطم
‘Ubaid Allah ibn’ Abd al-Majid has reported to us, (that) ‘Ubaid Allah ibn’ Abd al-Rahman ibn Mauhab has conveyed to me, (that) Nafi ‘ibn Jubair ibn Mut’im has reported to us, from Ibn ‘Abbas…
The Fifth Hadith Is About The Prohibition Of Women From Being Nikah Wali
There is a sanad in the Sunan of Ibn Majah about a hadith that forbids women to be nikah wali:
نب دمحم نع ناسح نب ماشه انثدح يليقعلا ناورم نب دمحم انثدح يكتعلا نسحلا نب ليمج انثدح ةينازلا نإف اهسفن ةأرملا جوزتلا ملس و هيلع الله ىلص الله لوسر لاق لاق ةريره يبأ نع نيريس
62
اهسفن جوزت يتلا ىه
Jamil ibn al-Hasan al-‘Ataki has conveyed to us, (that) Muhammad ibn Marwan has conveyed to us, (that) Hisham ibn Hassan has conveyed to us, from Muhammad ibn Sirin, from Abu Hurairah he said, the Prophet said: a woman cannot get another woman married and herself. Adulterers are those who marry off themselves.
Hadith I’tibar
57 ibid., hadith number 3.053.
58 ibid., hadith number 3.172.
59 ibid., hadith number 3.246.
60 Samarqandi (n 18)., hadith number 2.092.
61 ibid., hadith number 2.094.
62 al-Qazwini (n 21)., in kitab al-Nikah hadith number 1.872.
According to the hadith science’s terminology, al-‘itibar means to include other sanads for a particular hadith to find out whether or not other narrators recited the hadith.63 The activity of ‘itibar is essential to understand the whole series of sanads that have narrated a particular hadith. The quantity of the narrators should not be doubted. ‘Itibar is also to determine the quality of hadith based on the presence or absence of the supporting line for a sanad. Hadith that has syahid (witness) or tabi’ (compatible) has more quality than those that do not have if both hadiths have the same quality as before. The description below explains the chains of each sanad in the hadith studied, starting from the first to the fifth hadith.
The first hadith is about marriage without the consent of a wali, the results of the takhrij above show that this hadith was narrated by five mukharijs, namely al-Turmudhi, Abu Dawud (one sanad each), Ibn Majah, al-Darimi (two sanad each), and Ahmad ibn Hanbal (six lines of sanad). Based on its origin, this sanad was narrated by three narrators, Ibn Abbas, ‘Aisyah and Abu Musa. Similarly, thabaqah (span of their life) afterward, there are three narrators, namely Ikrimah, ‘Urwah, and Abu Burdah. There are also three narrators at the next level, Hajjaj, al-Zuhri, and Abu Ishaq. In the line of thabaqat afterward, the number of narrators is more than three and at the level afterward. Thus this hadith is a famous hadith in terms of the quantity of the narrator.
The hadith narrated by the different mukharijs were linked to each other in the next Sanad. The Sanad line of Ibn Majah, for example, came from ‘A’ishah linked with the Sanad line of Ahmad in Hajjaj. The Sanad line of Ibn Majah, which originated from Aba Masa, also linked with the Sanad line of al-Turmudhi on Abu ‘Awanah. The Sanad line of Ahmad, Abu Dawud, and al-Darimi, which came from Abu Musa, linked with the Sanad line of al-Turmudhi and Ibn Majah in Abu Ishaq, even between the Sanad lines of al-Darimi and al-Turmudhi linked in ‘Ali ibn Hujr. It can be seen that there were syahid and tabi ‘in these Sanads. There has even been a mutaba’ah tam on the Sanad line of Ibn Majah and Ahmad, which came from Ibn ‘Abbas and’ A’ishah on the Sanads studied.
Hadith regarding the invalid status of marriage without the consent of Wali (guardian) is narrated by five mukharrijs, namely al-Turmudhi, Abu Dawud, Ibn Majah, al-Darimi (each one line of sanad), and Ahmad ibn Hanbal (two lines sanad). The origin of this sanad was only narrated by ‘A’ishah. Similarly, the second and third levels were only narrated by
‘Urwah ibn Zubair and Ibn Syihab al-Zuhri. There are two narrators in the next level and the fifth level, while in the level after, there are five narrators. Thus this hadith is included in the category of absolute gharib hadith.
In this sanad, from each mukharrij met between the sanad’s lines. The line of Ahmad ibn Hanbal’s linked with another of Ibn Shihab’s line, while on the other Ahmad’s line, there had been a previous chain with the al-Darimi sanad’s line on Ibn Juraij. Another sanads line also met with Ibn Jurayj. Thus, Mu’az ibn Mu’az, Abu Asim, ‘Abd al-Razzaq and Hasan became tabi’ for Sufyan ibn ‘Uyainah. But the mutaba’ah that occurred is only mutaba’ah qasirah, not tammah.
The hadith regarding the recommendation to consult with widowed women and seek the permission of virgins before marriagewas narrated by eight mukharrijs; al-Bukhari (three sanads), Muslim, al-Turmudhi, al-Darimi (one sanad of each), Abu Dawud (two sanads), and Ahmad (five sanads). This hadith is included in the absolute gharib hadith category because a narrator transmitted its origin and subsequent stages. There are two narrators in the third thabaqat (a genre of Islamic biographical literature that is organized
63 Al-Tahhan, Metode Takhrij Dan Penelitian Sanad Hadis (Ibna Ilmu 1995), p. 150;
according to the century in which the notable individuals lived), while the next level was transmitted by more than three narrators.
The link between the sanads is also seen in these sanad lines. Apart from one line from Ahmad’s sanad, all sanads are linked with Yahya’s sanad, while Ahmad’s sanad from Husyaim is linked with Abu Salamah. Even some sanads were linked long before, sanads line of al-Bukhari, Muslim, al-Nasai linked to sanads on Hisham, and then met with other sanads on Yahya. Thus mutaba’ah only occurred in the form of mutaba’ah qasirah, not tammah.
The hadith regarding the privilege of a widowed woman that has more right to her person than her wali was narrated by eight mukharrijs; Muslim, Abu Dawud, al-Nasai (three sanads each), al-Turmudhi, Ibn Majah (one sanad each), al - Darimi (two sanads), and Ahmad (eight sanads). This hadith is included in absolute Gharib hadith because at its origin, and subsequent stages were transmitted by a narrator. There are two narrators in the third thabaqat, while at the next level was transmitted by more than three narrators.
The link between the sanads is seen in these sanad lines. All sanads are linked with Nafi’
ibn Jubayr. Even some sanads were linked long before, as shown in the schematic.
The hadith that forbids women to become wali nikah is only narrated by Ibn Majah. No other mukharrij from the Qutub al-tis’ah narrated this hadith. Besides the mukharrij of Qutub al-tis’ah, this hadith is found in the Musnad al-Shafi’i and Sunan al-Daruquthni. The sanad is also linked with Hisham ibn Hasan from Ibn Sirin from Abu Hurairah. Thus this hadith in terms of quantity is included in the category of al-fardu.
Criticism of the studied Sanad hadith.
Classification of the studied sanads
Not all hadiths that have been mentioned are reported in this study. The author only took one sanad for each hadith based on the order of Qutub al-tis’ah. Other sanads serve as syahid or tabi’ for the studied sanad.
Based on the provisions mentioned, the hadiths studied in this case are as follows; the first matan is sanad al-Turmudhi from Abu Musa, and the second is sanad al-Turmudhi from
‘Aisha, the third is sanad al-Bukhari from Abu Hurairah, the fourth is sanad Muslim from Ibn ‘Abbas. Meanwhile, one sanad came from Ibn Majah in the last matan studied.
Quality Hadith Sanad of Nikah Wali
The first matan regarding marriage without the consent of a wali is void.
Al-Turmudhi narrated this hadith as a mukharrij who received the hadith by al-sama’
method from four narrators; Ali ibn Hujr, Qutaibah, Muhammad ibn Basysyar and ‘Abd Allah ibn Abi Ziyad. They received a hadith with the al-sama’ method from Syarik, Abu Awanah, ‘Abd al-Rahman ibn Mahdi and Zayd ibn Hubab Syarik and Abu Awanah received a hadith from Abu Ishaq with the symbol
نع
, while ‘Abd al-Rahman and Zayd each received a hadith from Israil from Abi Ishaq, and from Yunus from Abi Ishaq also using the symbolنع
, Abu Ishaq received a hadith from Abu Burdah with the symbolنع
, AbuBurdah received a hadith from Abu Musa also with the symbol
نع
.• Natijah
After reviewing the entire sanad al-Turmudhi series, it shows that the sanad al-Turmudhi and Amad are the most numerous sanad (see the scheme of the first matan hadith sanad).
The narrators in these sanads have thiqah (reliable) quality, thus giving the value that the hadith studied is regardless of shuzuz (clumsiness) and ‘illat (disabled).
I’tibar al-hadith also shows that this sanad is supported by other sanads originating from Abu Dawud, Ibn Majah, Ahmad, and al-Darimi, which strengthens the position of the hadith studied. Thus, this hadith in terms of quality is sahih (authentic).
This hadith was narrated by three or more narrators on each level of the sanad. Thus, in terms of the number of narrators, this hadith belongs to the masyhur (famous) hadith group.
The second matan is about marriage without the consent of a wali nikah.
This hadith was narrated by eight narrators; al-Turmudhi as mukharrij received this hadith from Ibn Abi ‘Umar with the al-sama’ method, Ibn Abi ‘Umar received it from Sufyan ibn
‘Uyainah with the al-sama’ method, from Ibn Juraij from Sulaiman ibn Musa from Ibn Shihab from ‘Urwah ibn Zubair from ‘Aisyah who all accepted it with the symbol.
نع
.• Natijah
After researching the entire series of sanads studied, it indicates that the narrators contained in the entire series of sanad have thiqah status. Between the sanads studied, there has been a continuation of the chain marked by a teacher-student relationship between them. This sanad also does not show any of shuzuz and ‘illat, which are the standard for the authenticity of a sanad. Thus this hadith met the criteria of an authentic hadith and can be classified into the Sahih Lidhath hadith group.
This hadith was only narrated by one narrator at the origin of the sanad and two thabaqat after that. As seen in the i’tibar sanad, the inclusion of other narrators is only in the form of mutaba’ah qasirah (incomplete participation) so that it does not affect the value of the hadith in terms of quantity which only has a position as a Gharib mutlaq or al-fardu hadith.
The third matan is the recommendation to consult with widowed women and the obligation to ask permission from the virgins before marriage.
There were six sanads studied, namely; al-Bukhari, Mu’az ibn Falah, Hisham, Yahya, Abu Salamah and Abu Hurairah. More than 20 hadith critic scholars criticized them. Eight critics criticized Al-Bukhari, two criticized Mu’az, four criticized Hisham, seven criticized Yahya, two criticized Abu Salamah, and three criticized Abu Hurairah.
• Natijah
After researching, it shows that the narrators contained in the entire series of sanads studied have the thiqah status. Between the sanads there has been a continuation of the chain, which is marked by a teacher-student relationship. This sanads does not indicate shunuz and ‘illat, which are also the standard for the authenticity of a sanad. Thus the hadith studied can be declared to have met the criteria of a sahihhadith and classified into the Sahih lizatihhadith group.
This hadith was only narrated by one narrator at the sanad’s origin. As seen in the i’tibar sanad, the inclusion of other narrators is only in the form of mutaba’ah qasirah (incomplete participation) so that it does not affect the value of the hadith in terms of quantity which only has a position as a Gharib mutlaq or al-fardu hadith.
The fourth matan of the hadith is about the rights of widows over their nikah wali.
There are six narrators of the hadith studied; Muslim, Qutaibah, Malik ibn Anas, ‘Abd Allah ibn al-Fadal, Nafi’ ibn Jubair, and Ibn ‘Abbas. They were criticized by many hadith critic scholars for their integrity and intellectual qualities. Natijah
After researching the entire series of sanads studied, the results show that the narrators contained in the entire series of sanads have the thiqah status. Between the sanads studied,
there has been a connection marked by the existence of a teacher-student relationship.
These sanads also do not indicate shunuz and ‘illat, which are the standard for the authenticity of a sanad. Thus the hadith studied can be declared to have met the criteria of an authentic hadith and can be classified into the Sahih lizatihhadith group.64
This hadith is only narrated by a narrator at the sanad’s origin. As seen in the i’tibar sanad, the inclusion of other narrators is only in the form of mutaba’ah qasirah (incomplete participation) so that it does not affect the value of the hadith in terms of quantity which only has a position as a Gharib mutlaq or al-fardu hadith.
The fifth matan is the hadith forbids women to be nikah wali.
This sanad consists of six narrators; Ibn Majah, Jamil ibn al-Hasan, Muhammad ibn Marwan, Hisham ibn Hassan, Ibn Sirin, and Abu Hurairah. Many hadith critic scholars criticized them for their integrity and intellectual qualities. Natijah
After studying the entire series of hadith chains, the results show that the narrators contained in the entire series of sanads have thiqah status. Among the sanad of hadith studied, a continuation is marked by a teacher-student relationship. However, this hadith is indicated to have syadh (discrepancy) because it contradicts the narrators, who are more thiqah.
This discrepancy revealed that the hadith is considered marfu’ (attributed) to the Prophet SAW. While the sanad contained in Sunan al-Shafi’i stated that this hadith did not attribute to the Prophet SAW. But a statement that can only be relied on friends is Abu Hurairah.
There was a contradiction between the sanad originating from Ibn Majah and the Musnad al-Shafi’i.
The al-Shafi’i Sanad65 is stronger in position than Ibn Majah’s when these two sanads are compared. This assessment is correct after comparing Jamil ibn al-Hasan contained in Ibn Majah’s sanad with al-Shafi’i, known as imam al-muhaddithin. Likewise, with the narrators above it, Sufyan ibn ‘Uyainah is more thiqah than Muhammad ibn Marwan when they are compared. So the hadith of Ibn Majah can be said to be syadh because it contradicts the more thiqah narrators.
Conclusion
It can be concluded that from the five hadiths about the wali of nikah studied in the Qutub al-tis’ah, four hadiths are authentic and can be used as sources of law. The status of the first hadith is famous, while the second, third and fourth hadith are Gharib muthlaq. The fifth hadith is Gharib mutlaq and qualified dha’if(syaz) because it is proven to contradict a stronger hadith (yukhalif al-thiqah). Thus, the Prophet’s hadith, that is a bit more explicit about women’s marriage guardians, compared to the Quran, has not given a firm conclusion about whether or not a woman is allowed to become a wali of nikah, both for herself and other women under her guardianship.
Finally, this study has used methodological steps for researching hadith sanads. However, this does not mean that the hadith studied by the methods mentioned above produced
64 Novi Endira, ‘Tinjauan Hukum Islam Tentang Kekerasan Non Fisik Terhadap Anak Dalam Keluarga:
Studi Kasus Di Gampong Pisang Kecamatan Labuhan Haji Kabupaten Aceh Selatan’ (2016) Volume 1 Petita : Jurnal Kajian Ilmu Hukum dan Syariah 154.
65 Sanad al-Syafi’I is as follows: Ibn ‘Uyainah conveyed from Hisyam dari Ibn Sirin from Abu Hurairah, he said “Women must not give another women in marriage”. Muhammad ibn Idris al-Syafi’i, Musnad Al- Syafi’i (Pustaka Azzam), h. 13; Devi Soraya, ‘Konsep Penetapan Wali Harta Dalam Pemikiran Mazhab Syafi’i Dan Praktek Masyarakat Aceh Besar’ (2016) 1 Petita : Jurnal Kajian Ilmu Hukum dan Syariah 41 <http://www.petita.ar-raniry.ac.id/index.php/petita/article/view/79/27>.
very accurate conclusions and levels of validity because research depends not only on the accuracy of the method used but also on the researcher’s ability to collect information and other knowledge relevant to the research. Therefore, other research on the quality of the hadith is a necessary, even complementary. Further research should study sanad and matan, simultaneously. May Allah always bestow guidance on all of us.
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