Friday, May 11, 2012

Imam Muslim and Sahih Muslim

Imam Muslim's full name is Abu al-Husayn ibn al-Hajjaj Muslim Muslim ibn al-an-Naisaburi Qushayri, was of the tribe Qushayri which is well-known Arab tribes. Muslim imams learned to his teachers in his country, then journeys to study. Many times he went to Baghdad. In the midst of a scientific journey that many Muslims see the priest and the imam of hadith hafidz in Hijaz, Iraq, Sham, Egypt and others

INTRODUCTION

As can be shared, Prophetic traditions raising activities. made by previous scholars of hadith is a business that is not straightforward and requires a long journey. Not surprisingly, a cleric can spend dozens or scores of years to be able to compile a book of Hadith.

In the hadith collection activities, the scholars of hadith held perlawatan to different areas to visit the residence of the narrators of hadith. The lifetime of the collector of hadith, there are contemporary and there are no contemporaries. In addition, the shape and composition of the research methods they use to collect traditions also vary by the results of their own ijtihad. Thus not all of the Prophetic traditions. assembled in one book. For others again, so not all traditions are gathered in a particular book is that there may be a history of tradition that is not specific to the compiler, or perhaps a history of the tradition is to also to him, but according to research results is a history of not meeting the criteria he has set. So it stands to reason, why the book of the set of Prophetic traditions. not one kind only. [1]

One of the hadith scholars who have made ​​a large contribution in the collection activity is Imam Muslim tradition. Her paper entitled ¥ ³ ¥ ¢ a Muslim cleric jumhur gained recognition as a high-quality books of hadith and is believed to validity after a ¥ ³ ¥ ¢ al-Bukhari.

In this paper the author will try to explain the theme entitled ¥ ³ ¥ ¢ a Muslim which includes discussion of Muslim biography, systematic writing and contain a ¥ ³ ¥ ¢ his judgments and comments scholars, as well as books syarahnya. Hopefully this paper can give an adequate fit with the themes mentioned.

BIOGRAPHY OF IMAM MUSLIM

He was Abu Muslim al-Husayn ibn al-Hajjaj ibn Muslim al-an-Naisaburi Qushayri, was of the tribe Qushayri which is well-known Arab tribes. [2] Born in 204 H and some say the year 206 H. From an early age he has learned, the year 218 H. He learned to his teachers in his country, then journeys to study. Many times he went to Baghdad. In the midst of a scientific journey, he met many priests traditions and the hafidz in Hijaz, Iraq, Sham, Egypt and others. [3] When Imam Bukhari came to Naisabur, he is much to see him. Virtue and the breadth of his knowledge immediately known. He was apprenticed to the Imam Ahmad ibn Hambal, teacher Ishaq ibn Rahuyah Bukhari and many others. As for who narrated from him (his students), among others Turmidzi Imam, Ibn Khuzaimah, Yahya ibn Sa'id, and Abdurrahman ibn Abi Hatim. [4]

Imam Muslim scholarship reached the top so that some priests prefer him more than other teachers in the subject of hadith that time. The priests were highly praised him, as well as the majority of scholars after him.

Imam Muslim compiled many books, such as: al-Asma 'wa al-Kunya, Ifrad ash-Syamiyin, al-Aqran, al-Intifa' bi julud as-Siba ', al-Musnad al-Kabir, al-Jami' al -Tamyiz, Rijal 'Urwah, and others. But most important is the work of al-Musnad as-a ¥ ¢ ³ ¡¥ al-Mukhta min as-Sunan ar bi Naql al-'Adl' an apostle of God. [5] The book is usually summarized as the Muslim Legal ³ h.

Muslim Imam died on 25th Rajab in the year 261 H Nasr Abad, one of the villages in Naisabur the age of 55 years. [6] He left more than twenty works in the fields of hadith and in other fields that indicate the depth of his knowledge, in addition to the power of understanding and breadth of knowledge.


Systematics WRITING AND CONTENT SAHIHNYA

Imam Muslim compiled his book (Muslim Legal ³ h) of three hundred thousand hadith he heard directly. For selecting, he spent about fifteen years. In this regard he stated: "I would not put anything in my book a hadith except with the proof, and I would not abort a matter of tradition but with proof my book anyway." He also said: "Not all traditions a ¥ ³ ¥ ¢ a I have me put this in my book. I just put the agreed ¥ ³ ¥ his mistake by the clergy. "It means a hadith ¥ ³ ¥ ¢ which satisfy the conditions agreed upon the clergy. [7]

Imam Muslim are very proud of the book his sah ³ h, given the efforts that have been shed when he was collecting it. Ibn ¢ mention that if Imam Muslim had said: "If the scholars of hadith during the 200 years of writing / gathering tradition, then the result is al-Musnad they are." That book a ¥ ³ ¥ ¢ it is. "[8]

According to the calculation of M. Fuad 'Abd al-Baqi, the book contains 3033 ahadith. Calculation method is based on isnad system, but on the subject. As we know, mu ¥ Addi pounds in ordinary counting through the isnad. So if this method is applied, the amount may be increased by two times. [9] Al-Khatib said, if the traditions in ¥ ³ ¥ ¢ a Muslim is calculated based on the sanad-sanad are diverse, the number reached ten thousand hadith. [10 ]

Both Imam al-Bukhari or Muslim Imam not one among them that call explicitly the terms that applied in the books of Hadith laid shahihnya. Which can be seen that each takhrij traditions to meet the terms of the Kesa ¥ ³ ¥ s, which is concatenated sanadnya, narrated by a narrator who just another «abith [11] of the other narrators are just another« abith all, from beginning to sanadnya end without any Syu © u © [12] and without 'illat. [13]

Muslim imams differ with Imam al-Bukhari in determining and punish kebersambungan sanad. He argues that contemporaneity (al-mu'a ¡direction) is quite acceptable to make a history, although there is no valid history of the narrator meets with the teacher. While al-Bukhari did not judge it as mutta ¡il, unless there is a valid history that they never saw each other (Liqa '). [14] considered that the narrators of Muslim Imam £ iqat not be reported except from the person she heard from him, and not be related from him except the traditions he had heard.

The conclusion is that Imam Muslim feeling quite a contemporaneity between the narrator and her teacher ('an'anah), was Imam al-Bukhari did not get enough of contemporaneity, but requires a meeting between the two even if only once.

However, according to al-Khatib, the terms used by Imam Muslim that does not degrade the quality of his book, although it must be admitted al-Bukhari requirements more stringent. But clearly both to the traditions takhrij meets the requirements of ¥ ³ ¥ Kesa's. [15]

Therefore, the thoroughness and carefulness Muslim Imam in setting the terms of the Legal ³ h her, put his book is at a high position as a valid reference source in collecting Prophetic traditions. The attitude of thoroughness and caution in entering Hadith Imam Muslim in his book as contained in the book at-Tamyiz. If a narrator narrates a hadith in the wrong, then the Muslim Imam then mentions other narrations are aplenty to explain the mistake. For example, the tradition of evening prayer. Ibn Abbas said that he stood to the left of the Holy Prophet, the Prophet then pulled to the right. Abu Yazid ibn Ziyad narrates it from Kuraib, that Ibn Abbas was standing right next to the Prophet. The Prophet then pulled to the left. To explain the fallacy in this history, Muslim Imam then said thirteen sanad, or in other words, thirteen Kuraib tradition comes from, where is mentioned that the Prophet Ibn Abbas pulled from left to right. [16]

In addition, Muslim Imam also said sanad-chain of transmission is complete with its branches to the time he, the third century. But he just simply mention those (sanad-sanad) of the third generation, namely the people who live in the first half of the second century. Had he mentioned sanad-sanad was shaped more by the latter on his own time, then perhaps he would say sixty or seventy hadith. [17]

THE ASSESSMENT AND COMMENTS AND EXPERT ULAMA

Be recognized that Imam Muslim has devoted his ability to compose a book of ¥ ³ ¥ ¢ scientifically, which is based on the terms of complaining ³ han agreed upon by the scholars of hadith and Muslims can accept it very well. Hadith scholars and experts also agreed that both a ¥ ³ ¥ ¢ (¢ a ¥ ³ ¥ ¢ al-Bukhari and Muslim ¥ a ¥ ³) is the book that most ¢ a ¥ ³ ¥ after the Qur'an al-Karim. In this regard, Ibn Taymiyyah said: "On this earth, no book is more a ¡³ ¥ ¥ ³ h compared Sah al-Bukhari and Muslim Legal ³ h after the Koran." [18]

While Imam ad-Dahlaw ³ says: "The book ¢ a ¥ ³ ¥ al-Bukahri and ¢ a ¥ ³ ¥ Muslim scholars of hadith have argued that these traditions mutta ¡il marfu 'in it must be qualified ¡a ¥ ³ ¥ and both books are mutawatir we have received from their constituents. [19]

For the status of al-Mukharrij narrators, scholars generally argue that the tradition reported by al-Bukhari and Muslim have a higher position than that reported by other than al-Bukhari and Muslim. But in this case should be stated that the provision of a general nature. That is, the tradition embodied in the books of a ¥ ³ ¥ ¢ al-bukhari and a ¥ ³ ¥ ¢ Muslims generally higher quality than the tradition embodied in the books of traditions other than the two books of hadith. Thus it is possible, there are certain traditions embodied in other books, for example, in Sunan Abi Daud, the quality is higher than the tradition embodied in a ¥ ³ ¥ ¢ al-Bukhari or ¥ ³ ¥ ¢ a Muslim. After all, quality is determined by the quality sanad of hadith narrators and persambungannya, and is not determined by who compiled the book. Scholars put al-Bukhari and Muslim on a higher position than the other because Mukharrij al-sanad validity criteria applied by al-Bukhari and Muslim in the book ¡a ¥ ³ ¥ each of its more stringent than the other al-Mukharrij [20].

BOOK-BOOK SYARAHNYA

Scholars of hadith after Muslim much comment in the form of a summary of the book Sharh or ¥ ³ ¥ ¢ a Muslim. Recorded nearly 50 pieces and a summary of the book Sharh (ikhti ¡ar), among others:
Mufham fi Sharh al-Muslim, by Abd al-Ghafir ibn Ismail al-Farisi
Mua'llim fi Sharh al-Muslim, by Abi 'Abd Allah Muhammad ibn Ali ibn' Umar al-al-M ± M ± ziri Liki
HPI ± l al-Faw Mu'allim ± id bi Sharh Muslim, by Abi al-Fadl 'Iy ± d ibn Musa al-Yahsibi
Sharh ¥ ³ ¥ ¢ a Muslim, by Umar ibn Abi ibn ¢ U £ man though
Al-Minh fi Sharh ± j ¥ ³ ¥ ¢ a Muslim, by Abu Zakariya Yahya ibn an-Nawawi Nerve
HPI ± l ± l al-HPI, by Isa ibn Abi Rh Mas'd az-Zawawi al-Maliki. [21]

CLOSING

Based on the exposure that has been written before it can be seen that the Imam is a Muslim hadith scholars who have made ​​a large contribution in collecting and selecting the Prophetic traditions. so composed a book of traditions that have validity and a high level of validity. Some scholars say that ¢ a ¥ ³ ¥ ¢ al-Bukhari and Muslim ¥ a ¥ ³ a reference book that most ¢ a ¥ ³ ¥ after the Qur'an al-Karim.

As a human creation, the book ¥ ³ ¥ ¢ a Muslim can not be separated from the weaknesses that invite comments and criticism of the hadith scholars thereafter. But nevertheless, Imam Muslim has given a great work which is very useful for the generation after that related specifically to the traditions of the Prophet, as well as leaving a scientific paper quality and high value. Therefore, it is appropriate for the next generation to appreciate and give a greater appreciation for his work.

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 Imam Muslim and Sahih Muslim, you can read the other paper in theAneka Ragam Makalah. And If You Want to Share your paper to my blog please click here .

References and footnote
REFERENCES
M. Syuhudi Ismail, Siwak Sanad validity of the Hadith, the Crescent Star, a second Matter, 1995
Muhammad `Ajaj al-Khathib, U ¡l £ ³ al-Had, Dar al-Fikr, Beirut, 1989
Muhammad az-Zahrani, Tadw ³ n as-Sunnah an-Nabawiyyah, Maktabah as-ad ¢ ³ q, Medina, tt
Muhammad ¬ yes 'ar-Rahman al-A'zhimi, Dirasat fi al-Jar wa at-Ta'd ¥ ³ l, al-Ghurba Maktabah' al-Atsriyyah, Medina, 1995
Muhammad ¬ yes' al-'Umri, Buhu fi £ T ± rikh as-Sunnah al-Musyarrifah, Maktabah al-' wa al-hukm Ulm, Medina, 1984
Muhammad Mustafa Azami, Tradition and History Kodifikasinya Nabawi, translators: Jacob Mustafa Ali, Press Paradise, the second mold, Jakarta, 200
------------------------------------, Understanding the Science of Hadith, Translator: Meth Kieraha, three Moulds, Lantern , Jakarta, 2003
Ramli Abdul Wahid, Hadith Science Studies, Citapustaka Media, London, 2005
Subhi as-Salih, Discusses Hadith Sciences, Translator: Team Press Paradise, Paradise Press, London, 1993
Yahya ibn an-Nawawi Neural Dimsyiqi ad-as-Shafi'i, Sa ³ ¥ ¥ Muslim bi Sharh an-Nawawi, Juz-1, Dar al-Kutub al-'Ilmiyah, Beirut, 1995
footnote

[1] M. Quraish Shihab in ushering in the book M. Syuhudi Ismail, Siwak Sanad validity of the Hadith, the second mold, the Crescent Star, Jakarta, 1995, p. xiv
[2] Yahya ibn an-Nawawi Neural Dimsyiqi ad-as-Shafi'i, Saheeh Muslim bi Sharh an-Nawawi, Juz-1, Dar al-Kutub al-'Ilmiyah, Beirut, 1995, p. 3
[3] Muhammad ¬ yes 'ar-Rahman al-A'zhimi, Dirasat fi al-wa at-Ta'd Jarh ³ l, al-Ghurba Maktabah' al-Atsriyyah, Medina, 1995, p. 414
[4] See further in the Muslim Legal ³ h bi Sharh an-Nawawi, op cit., P.
[5] Muhammad Mushtafa Azami, Understanding the Science of Hadith, Translator: Meth Kieraha, three Moulds, Lantern, Jakarta, 2003, p. 164-165
[6] Subhi as-Salih, Discusses Hadith Sciences, Translator: Team Press Paradise, Paradise Press, London, 1993, p. 350
[7] Muhammad 'Ajjaj al-Khatib, U ¡l al-Had ³ s:' Mu ¡wa Ulmuh thalahuh, Dar al-Fikr, Beirut, 1989, p. 315
[8] Muhammad az-Zahran ³, Tadwin as-Sunnah an-Nabawiyyah, Maktabah as-Shad ³ q, Medina, tt, p. 122
[9] MM Azami., Memahani .. op cit., p. 166: see also, Akram ¬ yes' al-'Umr ³, Buhu fi £ T ± rikh as-Sunnah al-Musyarrifah, Maktabah al-' wa al-hukm Ulm, Medina, 1984, p. 247
[10] al-Khatib, op cit., P. 316
[11] In the lexical, «abith means strong, powerful careful, well-maintained, and memorized it perfectly. Thus transmitters that «abith the narrators are solid, accurate and robust hapalannya. In terminological, Ibn Hajar al-'Asqalani explained that «abith hapalannya is strong against something he'd heard, and able to convey the memorizing when necessary. Ramli Abdul Wahid, Hadith Science Studies, Citapustaka Media, New York, 2005, p. 169
[12] Syu © u © (all sya © ©-an) in the language can mean: a rare, solitary, strange, odd, violates the rules, and violates the people. Scholars disagree about the meaning sya © © in the hadith. outstanding differences of opinion there are three kinds. Namely, the opinions expressed by al-Shafi'i, al-Hakim, and Abu al-Khalil Ya'la ³. More information see: M. Syuhudi Ismail, op cit., P. 139
[13] 'Illat means the disease, cause, reason, or obstruction. Thus, there is no 'it means Illat traditions are not diseased, there is no reason to weaken it, and prevent it. In terminology, 'Illat is a cause that is not apparent or vague can mencacatkan validity of a hadith. If a hadith is said to her 'illat, meaning the hadith does not have a disability caused by things that are not well, vague. Said to be vague, as if viewed in terms of birth, it looks authentic hadith. 'Illat resulted in a weak tradition of quality or not valid. Ramli Abdul Wahid, op cit., P. 170.
[14] Akram ¬ yes 'al-' Umr ³, op cit., P. 247
[15] 'Ajaj al-Khatib, op cit., P. 316
[16] Muhammad Mustafa Azami, Tradition and History Kodifikasinya Nabawi, translators: Jacob Mustafa Ali, Press Paradise, the second mold, Jakarta, 2000, p. 645
[17] Ibid, p. 646
[18] 'Ajjaj al-Khatib, op cit., P. 317
[19] Ibid.
[20] M. Syuhudi Ismail, op cit., P. 192-193
[21] Muhammad az-Zahrani, op cit., P. 129-130

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