Friday, May 11, 2012

HADITS Mursal AND HADITS Sunday

mursal is isim maf'ul of arsala, which means athlaqa, that "releasing or liberating. while Sunday jama 'of Munday, according to the language means al-Wahid or one. Thus the single khabar is a message delivered by one person Ulumul Hadith is a term in the tradition of Hadith Studies Hadith scholars. (Arabic: 'Ulum al Hadith consists of two words, namely' ulum and al Hadith. Word 'ulum in Arabic is the plural form of' science, which means "science", while among the scholars of al Hadith Hadith means everything leaning to the Prophet Muhammad from perkat aan, deeds, taqrir and nature. [1]

In this short article the author tries to address some of the studies' Ulumul Hadith, the Hadith and Hadith Mursal Sunday, the following terms and kehujjahan both by Ulema Hadith and the fuqaha.
Finally, criticism and suggestions that build hope for the sake of perfection is the author of the contents of this paper.

B. Understanding the Hadith Mursal

In language the word is isim maf'ul mursal of arsala, which means athlaqa, the "release or free". In this case the release isnad and not connect it with a known narrators.
While understanding the words of Hadith Sciences are:

هوما سقط من أخر إسنا ده من بعد التا بعى [2]
(Hadith Mursal) is a Hadith that fall from the end of his chain of transmission, a transmitter after Tabi'i.

هوما رفعه فعل أوتقرير صغيرا كا ن التا بعي أوالتا بعى الى الرسول صلى الله عليه وسلم من قول أو كبيرا. [3]
That Hadith which diangkatkan by the Apostle SAW Tabi'i of words or deeds or taqrir him, whether it's Tabi'i, Tabi'i small, large Tabi'i.

From the definition above can be understood form Mursal Hadith is that a Tabi'i, whether small or large to say "the Prophet said this or do that" and so on, while Tabi'i is clearly not met the Prophet. So, in this case Tabi'i has "eliminate" the friend, as an intermediary between Tabi'in generation to the Prophet, in the Hadith sanad.
Chart Hadith Mursal [4]

قا ل التا بعى الكبير: قا ل الصحا بي الصغير: قا ل التا بعى:
التا بعى التا بعى التا بعى
تا بع التا بعين تا بع التا بعين تا بع التا بعين
ااتبا ع تا بع التا بعين اتبا ع تا بع التا بعين اتبا ع تا بع التا بعين
مخرج مخرج مخرج

C. Hadith Kehujjahan Mursal

Some scholars menjadikaj murral hadith as evidence. Imam Abu Hanifah argues that the hadith mursal can be used as evidence, because the tabi 'is included in the force which was praised by the Prophet. Meanwhile, Imam Shafi'i and other scholars who reject the hadith mursal berhujjah. However, Imam Shafii did not reject the hadith muthlak m5rsal.

Imam Shafi'i argues that the hadith mursal is unacceptable and can not be used as proof, except for one of the following matters:
  • If mursalnya of the companions.
  • If mursal the future there is no mursalnya mensanadkannya.
  • If there are other narrators who narrated other than the first sheikh.
  • If there are similarities with perkataaan sahabi.
  • If there is a word equation jumhur scientist.
6. If there is to know the state that he will not be mursal memursalkan to people who have disabilities from the ignorant or the like. [5]

Indeed, when examined in depth, the reasons advanced by those who reject hadith berhujjah mursal is weak. Therefore, the narrators are disposed (majhul) is a friend. Although the identity of the friend is not known, but as long as the person is known and is known as a friend, then the hadith is acceptable, be used as evidence. We all have understood, that all is fair friend. Therefore, 'illat used to reject hadith mursal, really not in the hadith mursal. Therefore, the uncertainty does not negate the identity of a friend of justice and ketsiqahannya. This shows that the hadith mursal can still be used as evidence. The lifting of a friend of a series of sanad not decrease the degree of the Hadith, as long known that he is a friend. Therefore, all the friends are fair and do not need anymore ketsiqahannya studied. [6]

D. Understanding the Hadith on Sunday
Sunday jama 'of Munday, according to the language means al-Wahid or one. Thus the single khabar is a message delivered by one person. [7]

While the definition of the Hadith on Sunday according to the terms, defined by many scholars, among others, as follows:
لم تبلغ نقلته فى الكثرة مبلغ الخبر المتواتر سواء كا ن المخبر وا حدا أو اثنين أو ثلا ثا أو اربعا أو خمسة أو الى غير ذا لك من الأ عدا د التي لا تشعر بأ ن الخبر دخل بها في خبر المتوا تر ما. [8]

"Khabar that the narrators are not up as much as the narrator of Hadith Mutawatir, both narrators, two, three, four, five and so on that do not give the sense that the narrator is not up to the number of hadith narrators mutawatir".

There are also scholars who define the Hadith on Sunday in a nutshell, the "Hadith that does not meet the terms of the Hadith Mutawatir", [9] "in addition to the Hadith Mutawatir" [10] or the hadith that sanadnya legitimate and continued up to the source (the Prophet), but its content Zanni and do not give understanding to the Qat'i and confident.

Of some of the definitions above, it is clear that in addition to the Hadith narrators Sunday is not up to the narrator of Hadith Mutawatir, it implies also be Zanni, non qat'i.

Hadith scholars define the inclination Sunday as mentioned above, because, according to them, judging from the number of narrators, the Hadith is divided into two, namely Mutawatir Hadith and Hadith on Sunday. This notion is different from understanding the Hadith on Sunday by Hadith scholars differentiate into three, namely Mutawatir hadith, famous and Sunday. According to those scholars who called the latter, that is called the Hadith on Sunday are:

ما رواه الواحد أو الا ثنا ن فأ كثر مما لم تتو فر فيه شروط المشهور أو المتوا تر. [11]
"Hadith narrated by one, two or more persons, whose numbers do not meet the requirements and the famous Hadith Hadith Mutawatir".

Muhammad Abu Zahra Hadith defines Sunday as follows:
كل خبر يرويه الواحد أو الاثنان أو الأكثر عن الرسول صلى الله عليه و سلم ولا يتوا فر فيه شرط المشهور. [12]
"Every khabar is narrated by one, two or more received from the Prophet and do not qualify famous Hadith".
Abdul Wahab Khallab Hadith mentions that Sunday is the hadeeth narrated by one, two or several people, but it was not until the number of hadith narrators Mutawatir. Situation like this happening since the narrator narrators narrator first to last. [13]

E. Hadith Kehujjahan Sunday
Jumhur scholars agree that charities with a hadith which has complied Sunday Maqbul obligatory. Abu Hanifa, Imam Shafi'i and Imam Ahmad wear Hadith on Sunday, when the terms of the authentic transmission are met. [14] However, the Ulama and fuqaha different opinions, how the requirements to receive this Sunday Hadith, namely:

Ø Imam Malik stated unequivocally that the hadith on Sunday should not conflict / violation of the practice in the people of Medina.
Ø Imam Shafi'i is more demanding on the expertise of the source, the circuit should be continued and conveys isnad terkenak honesty and his ability to understand and put it back correctly.
Ø Imam Shafi'i Imam Hambali agree with the terms of the circuit should bersambungnya isnad.
Ø Imam Hanafi accept the Hadith on Sunday, when the isnad proven honesty and truth, and it was good (not disabled). [15] Therefore, the Abu Hanifa siqah set conditions and fair to the narrators and amaliyahnya not infringe the Hadith narrated. Therefore, the Hadith that explains about the washing process is something that affected dogs lick basuhan seven times, one of which must be mixed with the sacred dust is not used, because the narrators of Abu Hurairah, not practice it.
Ø While the group Qadariyah. Rafidah and some ahlu Zahir set on the basis of the Hadith that charity is not mandatory Sunday law. Al-Jubbai Mu'tazilah set of classes "is not obliged to do good but based on the hadith narrated by two people who received from two people". While others say "no good deed shall unless the hadeeth narrated by four men, and received from four people as well. [16]

To answer the group who did not use the Hadith as a basis for charity on Sunday, Ibn al-Qayyim said: "There are three terms of the relationship with al-Quran Sunnah. First, the appropriateness of the provisions contained in the Koran. Second, explain the purpose of al-Quran. Third, the law sets that are not in the Koran. This third alternative is the provision established by the Apostles who must be obeyed. Moreover there is a charitable foundation to establish that Sunday is the Hadith Quran, Sunnah and Ijma al '.

Charity With Khabar Wahid If Contrary With Qiyas
If the bully khabar contrary to qiyas from various sides, if the bully is more advanced khabar on qiyas or vice versa?

Abu Husain al Bashry in the book of al-Mu'tamad revealed: contrary to qiyas when khabar bully, apparently in accordance with nash illat qath'i qiyas, then the single khabar denied its existence, obligatory charity with qiyas, because the illat same nash nash above the law, then it does not deserve to be contrasted with single khabar, if illat nash dzanni and opposition are clear, then the charity with a single khabar precedence over the qiyas is ittifaq, due to the appointment of the law is clear and single khabar it shows that the law on illatnya implies the law. If the law-making comes from dzanni, then take a single khabar better without dissent. [17]
Dissent

A. Imam Shafi'i and Ahmad ibn as well as the majority of priests Hambal khabar single hadith amplifies the qiyas, whether narrators and pious jurist or not. They berhujjah that the Prophet sent Mu'adh ibn Jabal when to Yemen, Mu'adh mengakhirkan the charity with qiyas of the sunnah without explaining the position of the Sunnah of mutawatir and Munday, the Prophet was agreed. 

Ijma 'friends, that the companions left the law to qiyas when they heard a single hadith.

2. Jesus' ibn Abban dhabit assess if the narrators as well as pious and facilitates not make it easy, it shall forward the bully of the qiyas khabar if not, then there is a place for diligence
Imam Abu Hanifah judge is not obliged to do good khabar bully when it conflicts with qiyas as narrators do not faqih.
  • They argue that the Prophet was given the ability jawami'ul kalam and he concluded his word in general.
  • They also argued that qiyas emphasizes the Companions of the khabar bully.
  • They also berhujjah that qiyas is the proof by consensus of the companions who passed away while in a series of single khabar are doubtful, which still comes first, then do good with it better.
3. The companions of Malik emphasizes the khabar wahid qiyas in mutlaq, this is quoted from Malik, except Qawathi friend 'who said: the vanity of opinion be heard by people who love to vilify, I will take the place of Malik for the same thing as Malik and saying he does not know its provisions from him.

F. Cover
According to the scholars, both the Hadith scholars and fuqaha are more likely to disagree about on Sunday and Hadith Hadith kehujjahan Mursal. Even if there is unanimity among them, but they differ in many ways put certain conditions on Sunday and received Hadith Hadith Mursal as evidence, as described above.
Then finally, hopefully in a simple paper, a benefit and which ones are less alike we improve and menamabahkan more developed in the course of this discussion in truth.   

If you are interested to copy paper, so I allowed it outright, but I hope my friend put my link ya .. I'm sure a good friend. other than paper HADITS Mursal AND HADITS Sunday  By: Novianti Nasro, S.Pd.I , you can read the other paper in theAneka Ragam Makalah. And If You Want to Share your paper to my blog please click here .
Daftar Pustaka dan Footnote
REFERENCES

Abu Zahra, Muhammad, Usul al-Fiqh. Dar al-Fikri al-'Araby, 1958.

Al-'Asqalani, Shihab al-Din Ahmad bin' Ali ibn Hajar. Fath al-Bari, Cairo: Mustafa

al-Babi al-Halabi, vol I, tt.

Al-Khatib, Muhammad Ajjaj. Usul al-Hadith 'wa Ulumuhu Mushthalahuhu. Beirut:

Dar al-Fikri, 1989.

Al-Khin, Musthofa Sa'id. Atsar deviation fi al-al-al-Ushuliyyah Qawaid deviation fi al-

Fuqaha '. Beirut: Lebanon, 1998.

Al-Qasimi, Muhammad Jamal al-Din. Qawa'id Tahdis min al-al-Mustalahat Funun

al-Hadith. Beirut: Dar al-Kutub al-'Ilmiyyah, 1979.

Al-Shiddiqy, TM Hasbi. History and Introduction to Hadith Sciences. London: Month

Stars, 1991.

Al-Shafi'i, Muhammad ibn Idris. Al-Risala. Egypt: al-Babi al-Halabi, 1940.

Al-Thahhan, Mahmud, Mushthalah Tafsir al-Hadith. Dar al-Fikri al-li wa Thaba'ah

Nasyar wa al-al-Tauzi ', t.tp.

http://konsultasi.wordpress.com/2007/01/18/hukum-syara '% E2% 80% 99-for-mushafahah

Khallaf, Abdul Wahab. Science of Usul al-Fiqh. Dar al-fikri al-Araby, 1978.

Rahman, Abdur I. Doi, Sharia Codification of Islamic Law. New York: Rineka Copyright, 1993.

Rahman, Fathur, Ikhtishar Mushthalahul Hadith. Bandung: PT. Al-Ma'arif, Cet. 1, 1974.



Yuslem, Nawir, Ulumul Hadith. New York: Pearl Widya Resources, 1997.





[1] Nawir Yuslem, Ulumul Hadith, (London: Pearls Widya Resources, 1997), p. A.

[2] Mahmud al-Tahhan, Mushthalah Tafsir al-hadith, Dar al-Fikri al-li wa al-Nasyar Thaba'ah wa al-Tauzi ', t.tp, p. 70.

[3] Muhammad 'Ajjaj al-Khatib, Usul al-Hadith, p. 337.

[4] Fatchur Rahman, Ikhtishar Mushthalahul Hadith, (London: PT. Al-Ma'arif, 1974), Cet. to-I, p. 215.

[5] Musthofa Sa'id al-Khin, Atsar deviation fi al-al-al-Ushuliyyah Qawaid deviation fi al-fuqaha ', (Beirut: Lebanon, 1998), h.396-397.

[6] http://konsultasi.wordpress.com/2007/01/18/hukum-syara '% E2% 80% 99-for-mushafahah /

[7] Mahmud al-Tahhan, Mushthalah Tafsir al-Hadith, (Dar al-Fikri al-li wa al-Nasyar Thaba'ah wa al-Tauzi ', t.tp), p. 21.

[8] TM Hasbi al-Siddiqi, Hadith History and Introduction, (New York: Crescent Star, Cet. 10th, 1991), p. 32.

[9] Mahmud al-Tahhan, Tafsir Mushthalah al Hadith (al-Dar al-li Thaba'ah Fikri al-wa-wa al Nasyar Tauzi ', t.tp), h. 21.

[10] Shihab al-Din Ahmad bin 'Ali ibn Hajar al-' Asqalani, Fath al-Bari, (Cairo: Mustafa al-Babi al-Halabi, Volume I, nd), p. 51.

[11] Muhammad 'Ajjaj al-Khatib, Usul al-Hadith' wa Ulumuhu Mushthalahuhu, (Beirut: Dar al-Fikri, 1989), p. 302.

[12] Muhammad Abu Zahra, Usul al-Fiqh, (Dar al-Fikr al-'Araby, 1958), p. 108.

[13] 'Abd al-Wahab Khallab,' Usul al-Fiqh Sciences, Cet. 12, t.tp, 1978), p. 42.

[14] Muhammad Abu Zahra, Op. Cit., P. 109.

[15] Abdur Rahman I, Doi, Sharia Codification of Islamic Law, (New York: Rineka Copyright, 1993), p. 91.

[16] Muhammad Jamal al-Din al-Qasimi, al-Tahdis qawa'id min Funun Mustalahat al-al-hadith, (Beirut: Dar al-Kutub al-'Ilmiyyah, 1979), p. 148.

[17] Mushthofa Sa'id al-Khin, Atsar deviation fi al-al-al-Ushuliyyah qawaid deviation fi al-fuqaha '(Beirut: Lebanon, 1998), h.408.

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