CHAPTER I
INTRODUCTION
HADIS KONTEKSTUAL: Tradition in the view of Prof. Dr. Muhammad 'Ajaj al-Khatib and the things that concerned premises Hadith.
A.
Background
Verbal oral tradition or in the transmission of the hadith does not
deny the existence of literary tradition. The existence of hadith forgery
phenomenon is due to the intervention of personal opinion. However, from the phenomenon,
spawned criticism tradition to check the validity of the hadith hadits. In addition, with the formalization of
writing hadith-century 2 H, has changed the orientation of the hadith
maintenance. And the tradition of writing presents some monumental work
contains a collection of hadith as selective efforts of each character had
written.
Study hadith among Western scholars represented by Ignaz Goldziher,
was still tinged Western classical epistemology that is based on skepticism and
tendentious, although admittedly there are some Orientalists who do not behave
that way. Ignaz Goldziher and several prominent orientalist likely to be
motivated to prove that the material is not derived from the hadith of the
Prophet Muhammad. Besides, he also wants to prove that the hadith is nothing
more than fabricated figures narrators who have been leaning to the Prophet
Muhammad to be a religious legitimacy. Nevertheless, the ideas that have been
raised by Ignaz Goldziher also contributes the development discourse at once
evocative hadith Muslims not feel comfortable with the existing hadith
instantly.
Consequently, many scholars of hadith experts vying to study in
depth the hadiths, of the effort produced some ideas which can reinforce that
truly authentic hadith of the Prophet, from the idea there are also objections
or criticism for rejecting the opinions of the orientalists who want to divide
Muslims. As was done by Prof. Dr. Muhammad 'Ajaj al-Khotib in its efforts to
review the science of hadith and components associated with the tradition and
do not miss the attitude that he did in guarding arguments about their actions
criticized Orientalist tradition along with the things associated with it over
the authenticity of the hadith. While representatives of orientalist in this case represented by Ignas Goldzier
who said that the hadith is not native of the Prophet Muhammad.
B. Problem
Formulation
1. Brief History Prof. Dr. Muhammad 'Ajaj al-Khatib.
2.Tradition in
the view of Prof. Dr. Muhammad 'Ajaj al-Khatib and the things that concerned
premises Hadith.
CHAPTER II
DISCUSSION
1. Biography of Muhammad Ajaj al-Khatib
Prof. Dr. Muhammad 'Ajaj Al-Khatib. He was a scholar and a renowned
Islamic thinker, especially in the field of science of hadith. 'Ajaj al-Khatib
Bandar was born in Damascus, Syria in 1932. When the' Ajaj al-Khatib was 7
years old his father died. 'Ajaj studying in schools in Damasyik, he often
attended a science workshop at the Umayyad Mosque. After several years of
workshops in various mosques in the city Damasyik, and in 1952 he was appointed
as a teacher in private. Where student home study
teacher.
After several years as a lecturer, 'Ajaj al-Khatib to delegastion of the Ministry of Education to continue his
studies at the Faculty of Law at the University of Damasyik in 1958-1959,' Ajaj
pass as the first graduates in the Faculty of Law. In 1960 'Ajaj al-Khatib sent
again by the Ministry of Education of the Faculty of Science at Cairo
University. After graduating at the University of Cairo 'Ajaj resumed his
studies at the Graduate and earned his master's degree in 1962 and in 1965
received a Ph.D. in Islamic Studies Specialization Modern Science.
In early 1966, Muhammad 'Ajaj al-Khatib returned to his native
country and his adopted into instruktru in Dapartemen Qur'an and Sunnah Studies
at the Faculty of Law at the University of Damasyik up to 1969. In addition to
actively teaching at the Faculty of Law at the University of Damasyik. Muhammad
'Ajaj al-Khatib is also a lecturer at the prestigious University in the Middle
East, among others:
1. College of
Shariah in Riyadh (1970 -1973 AD).
2. College of
Sharia and the Faculty of Education and Faculty of Arts at Damascus University
until 1980.
3. Umm al-Qura
University in Mecca.
4. The United
Arab Emirates University in the academic year 1980 -1981 AD and remained a
professor of Islamic Studies Modren and there until 1997.
5. University
of Sharjah, dean of the College of Sharia Islamic Studies from 1997 to 2000 AD with
6. University
of Ajman until 08.31.2003 M. He was in a contract with a term of two years and
can still extant if he wants to.[1]
The works Ajaj
al-Khatib.
1. Abu
Hurairah riwayah al-Islam (1962).
2. Sunnah
Qabla at-Tadwin (1963).
3. Usul
al-Hadith wa Mustholahu (1968).
4. Qibsat
Hadi's Min-Nubuwwah (1968).
5. Lamhat Fi
al-Maktabah wa al-Bahath (1971).
6. tahqiq book
Al-Muhadith al-Fasil Baina ar-Rawi wa al-Wa'ie (1971).
7.
At-tarbiyyah al-Islamiyya: Ahdafiha Asasiha Sailiha wa-turuq Tadrisuha (1975).
8. Al-Mujiz fi
Hadith al-Ahkam (1975).
9. Al-Wajiz fi
Ulum al-Hadith wa Nususuhu.
10. Adwa ''
ala al-Sadr knows best fi al-Islam (1985).
11. Nizam
al-Usr fi al-Islam (1985).
12. Qibsat min
Hadi al-Quran wa al-Sunna (1980)
13. Fi Rihab
Asma 'Allah al-Husna (1988).
14. Fi al-Fikr
al-Islami (1990).
15. tahqiq
book Al-Jami 'al-Akhlaq wa Adab ar-Rawi as-Sami' (1991).
16. Al-Mujiz
fi Hadith al-Ahkam (1998).
17. Masalik
al-Absar fi Mamalik al-Amsar, 5 volumes (2002).
18. Al-Fihris
Pole li al-Wasfi al-Hadith wa Ulumuhu (2002).[2]
A. Tradition
in the view of Prof. Dr. Muhammad 'Ajaj al-Khatib and the things that concerned
premises Hadith.
Before the discussion deeper, in this case, he gives an explanation
of the sunnah. Sunnah according to his views on the language is commendable and
despicable behavior, as he quotes from the poem Utbah Khalid ibn al hidzali
(1).[3]
فلا تجزعن من سيرة انت سرتها * فأول راض سنة من
يسيرها
"Do not you worry about that trip you've been through * the
first one is willing to take it will travel"
Runway used 'Ajaj as an analysis of the sense amplifier as-Sunnah
etymologically, he uses tradition for quotes from Muslim imam history of sanad
Mundzin ibn Jarir from his father. Imam Muslim narrated by Jarir ibn Mundhir
sanad from his father, his father said: Messenger of Allaah alaihi wa salam qola:
من سن في
الإسلام سنة حسنة فله أجرها وأجر من عمل بها بعده من غير أن ينقص من أجورهم شيء
ومن سن في الإسلام سنة سيئة كان عليه وزرها ووزر من عمل بها من بعده من غير أن
ينقص من أوزارهم شيء
Whoever pioneered in Islam a good
way, he gained the reward of good road and reward those who do it after him,
without prejudice to the slightest reward them. And he who pioneered in Islam
an evil way, then he will receive the sin of bad roads and the sins of those
who do it after him, without prejudice to the least of their sins.[4]
validated by a Muslim Imam.
In this case, 'Ajaj describes the kinds of understanding of the
Sunnah are grouped into three categories, namely clerical scholars of hadith,
fiqh scholars and scholars of fiqh. To have its understanding gained 'Ajaj, he
mengomparasikan understanding of the three groups of scholars, to draw the
outline of the notion that the as-Sunnah that everything taken from Rasulallah
SAW, either in the form of words, deeds, Taqrir or lunge him, before and after
removed form the apostles, both legal consequences Syara’ or not,[5]
and apparently understanding and agreement illustrates inclination' Ajaj
towards understanding initiated by some scholars of hadith, because the
definition of the most extensive in terms of covers offered.
The division
understanding the Sunnah in this discussion, 'Ajaj provide an explanation both
from the point of understanding the general sense and in particular, as he
explained in a separate section in expressing the sense of understanding of the
Sunnah with the practice companions when compared,[6]
(4) so Also the comparison as-Sunnah with heresy, both in terms of the
etymological meaning and terminology. Straightly 'Ajaj provide a concise
explanation of the differences between the hadith and sunnah. 'Ajaj expressed
that the tradition is everything taken from Rasul SAW, while the sunnah is a
basic practice which has from the early days of Islam.[7]
(5) As already described, of course while we can understand it, that the hadith
and sunnah according to' different Ajaj each other but without prejudice to the
substance of the expected purpose.
In addition to the above two explanations, 'Ajaj describes the
understanding between Khabar, Atsar and Hadith efforts are based on the
perspective and analysis on these terms with a view of the variety of glasses,
such as literary criticism or language, and by looking at the historical
development of these terms over time, within the scope of Ulumul hadith.
Emphasis difference sunnah hadith with language that expresses the legitimate
Sunnah wider scope than the understanding of the Hadith, but even so the term
hadith sometimes still is identified as something to his friend and tabi'in.[8]
While tradition in the sense of language he gives the sense of a
new case. While Hadith is news information comes either little or much, the
pronunciation of plural traditions ahadith, such as pronunciation
qothi'un-aqothi'un. This is a rare arrangement different from a Qiyas. This
tendency is based on the verses of the Qur'an Surat al-Kahf verse six, which
reads:
إن لم يؤمنوا بهذا الحديث اسفا
If they do not believe this
statement (Qur'an).
Hadith here is a message from Al-Qur'an al-Karim, according to his
view of the meaning of the hadith and khabar pronunciation in the language is
synonymous in meaning.
Associated with tradition, Prof. Dr. Muhammad 'Ajjad al-Khatib
showed some factors which guarantee the purity of hadith as a source to two
after the Qur'an when viewed from power, and occupy the same degree when viewed
in terms of its existence that must be carried out, as a source both of
revelation.[9]
As for other things, as a refutation of the Orientalists who tried to convince
the world about the falsity of the hadith, which according to their traditions
just as a tool to influence people and to expedite efforts in getting the
desired, either the recognition or position or the other.
First, the emotional attachment of Muslims to cling to everything
that comes from the Prophet Muhammad. Second, the tradition of rote in the
transmission process hadith. Third, the attitude of prudence the muhadits of
entry of false hadith, supported the selectivity of the muhadits attitude in
the tradition of narration. Fourth, the presence of some manuscript that
contains the hadiths. Fifth, the majlis-majlis tradition of scholars in hadith
transformation. Sixth, the expeditions to various regions to spread the hadith.
And seventh, the attitude of the muhaddits commitment in the hadith narrated by
faith and spirit supported high religiosity.[10]
Further related authenticity of hadith, John L. Esposito confirmed
that although the hadith was originally delivered orally, but there are some
narrators who began to write. Furthermore, the collection aims to avoid
damaging the hadith text that has been received from the experts who have been
recognized in a narrated, and this collection reflects the original wording.
The language is direct, dialogue, active repetitive, and put on a firm
expression. Hadith literature is an example of the best of Arabic prose prose
early days of Islam.[11]
In the view of 'minor child Ajaj position unacceptable hearing
against hadith the Prophet, when qualified and applicable regulations.
Nevertheless the rules receipt hearing hadith of small children is debatable,
of some scholars argue unacceptable hadeeth narrated by young children, but the
majority allow and in this case 'Ajaj providing views and arguments on siding
against the majority opinion of scholars who are considered most correct.[12] Because companions, tabi'in and scientists
after they received a history of companions who were aged children, such as
Hasan, Husain, Abdullah ibn az-Zubayr, Anas ibn Malik, Abdullah ibn Abbas, Abu Sa'id
al-KHudriy, Mahmud ibn ar-Rabi 'and others[13].
In addition to it, 'Ajaj describes the views of expert opinions
related to the standardization of the age that cause unacceptable narrators of
hadith or tradition of listening to the children, but in view of the' Ajaj
issues debated by them, is nothing but the problem " tamyiz "of the
small child, whereas tamyiz is a relatively different circumstances in each of
the children. In this distinction, 'Ajaj mention three outline these differences;
first, argued the minimum age limit is five years, according to the proof which
is based on the hadith of Bukhari in his Saheeh priests history, traditions
that came from Muhammad ibn ar-Razi 'ra., he said: "I, remember compassion
spray Prophet. from bucket to my face, and I (when it was) was five years
". Second, the opinion of al-Haafiz ibn Musa Harun al-Hammal, using the
example of a minimum age limit, is acceptable when a small child is already
able to distinguish between cows with himar, of this opinion 'Ajaj believes
that what is meant is the future of children tamyiz ren. Third, this opinion is
more emphasis of understanding of the child in listening to the conversation
and is able to give the answer, when they fulfill these two categories, then
according to this third opinion, hearing young children against tradition
legally acceptable. The feasibility of a tradition can be recognized when
delivered, 'have its Ajaj over to the terms and conditions formulated by
scholars of the Salaf in generality is already famous known.
As already expressed above about the attitude displayed by the
'Ajaj as a form of refutation of the Orientalists, as Ignaz Goldziher which
states:
First, the struggle of thought that revolves around the region may
be whether or not the writing of the hadith, stimulate Ignaz Goldziher to
comment, that the ban is due to refracted from the prejudices that arise later.
Among them is the hadeeth narrated by Abu Sa'id al-Khudri that the Prophet
Muhammad said: "Do not write me except the Qur'an, and whoever wrote it he
should abolish it." In addition, because of concerns will make the writing
as so sacred, so says Goldziher, they are more likely to not collect records,
as was done by previous religions (Jews) who ignore the expression of God but
rather make their expressions as sacred.[14]
Secondly, Ignaz Goldziher assume that the hadith which was based on
the Prophet Muhammad and the friends who gathered in a collection of hadiths
classic is not a report that is authentic, but it is a doctrinal reflection of
political developments since the first two centuries after the Prophet
Muhammad. For him, it is almost impossible even as thin as confidence so much
material to sift through the hadith, can be obtained very little to correct
hadith his originality as a coming of the Prophet or the generation of early
companions.[15]
Third, Ignaz Goldziher as HA Gibb and W. Montgomery Watt, assume
that the tradition of writing hadith is actually the adoption of the great
ideas of Judaism in which there is a ban on writing the rules of religion. But
apparently erroneous understanding is still also has the support of most of the
Muslims themselves although contrary to the facts that have been there.
According Goldziher, support the Muslims actually can not be separated from
ideological interests, because the Muslims do not have the evidence to show
that Muhammad recorded narrations other than the Koran and there is no evidence
that the hadith writing has occurred since the beginning of Islam.
Fourth, Ignaz Goldziher stated that the editorial or Matan hadith
narrated by the narrator-narrators judged to be accurate, because they are more
focused on aspects of the meaning of the hadith that the linguists are
reluctant to accept the hadith narration caused language structure depends on
the opinions of narrators.[16]
Dar here, it can be said that the arguments Ignas Goldzier very
unrepresentative and seem very absurd. Prohibition of writing here because of
concern when mixed with the hadeeth of the Koran, because by historicity, the
habit if the companions heard ta'wil last paragraph they write in the same
Sahifah the Koran. Here it can be seen, that Ignaz has tremendous spirit in the
search for weak points Islamic teachings, especially with regard to the hadith.
Apparently he made the hadeeth of Abu Sa'eed al-Khudri as the foundation
prohibition of writing hadith and the hadith of Abu Hurairah as the basis for
legitimacy for writing hadith. But unfortunately, Goldziher addressing both
these hadith as being in fact contradictory. Yet according to the science of
hadith, both can be compromised, ie by combining or favor both, as the method
has been applied by Yusuf Qaradawi[17] and Muhammad al-Khatib Ajjad or other alama
scholars intense in the science of hadith. Departing from the contradictory
history, then Muhammad 'Ajjad al-Khatib offers a solution with the following
methods:[18]
a.
that the
Hadith narrated by Abu Sa'id al-Khudri is a hadith mauquf belongs, so it can't
be made hujjah.
b.
the jam'u al-wa al-taufiq, the prohibition of
writing the hadeeth applies specifically, i.e. If the Hadith is written in the
same sahifah, so feared would happen is a mixture between the Qur'an and the
Hadith. So, if seen from the attribute of his, knowingly when the ilat does not
exist, then the ban is no longer valid.
c.
Prohibition of writing this Hadith applies for
the man of strong memorize (huffadz) in his Hadis a memory
quality is already known, so it is feared they will depend on written texts. Instead,
the writing of this hadeeth remains valid for the friends who are not able to
memorize well, such as the case of Abu Shah.
d.
Prohibition of
writing this Hadith is General, but there is a specificity to those adept with
a tradition of reading and writing, so there is no mistake in the writing, as
in the case of Abdullah bin ' Amr bin ' Ash. So, writing it actually existed
since 1 H and even no dispute (contradiction) until the end of the century.
And if viewed from the history before the arrival of Islam, the
Arab community has been in a State of advanced and cultural. When the
companions rely more on their memorizing, does not mean the tradition of
writing does not exist at all in their neighborhood, because a lot of
historical evidence that supports the existence of a tradition of writing in
early Islam. So, since the pre-writing tradition, Islam was already well known
in the Arab nation, especially among poets, although admittedly they are more
memorize and assume power boasts a taboo this writing tradition[19],
even known it also imposes on the writing of the hadith which continued during
the period of tabi'in and has become a common phenomenon. Other evidence of the
existence of a tradition of writing this is that around the Prophet Muhammad
Saw there were 40 writers revelation that idle at any time in writing[20].
there are also Sa'd Ibn ' Abdullah Ibn ' Auf, which has a collection of hadith
from his own handwriting.
CHAPTER III
CLOSING
A. Conclusion
a. Prof. Dr.
Mohammed 'Ajaj al-Khatib was born in Damascus in 1932 m. He was a renowned
Islamic scholar and thinker, in particular in the field of the science of
Hadith.
b. Prof. Dr.
Mohammed 'Ajaj al-Khatib denied flatly on the opinion of one of the
orientalist, i.e. Ignas Goldzier. With his firmness and the scholarship he had,
'Ajaj al-Khatib gave some opinions that can beat the opinion Ignas Goldzier
stating that the Hadith is not from the Prophet Muhammad.
So the papers of
course many mistakes and flaws in arranging. Therefore, criticisms and
suggestions build very we expect further improvements in the working paper. Hopefully
this paper can give benefit to us. Amen.
B.
Reference
Al-Khathib,
DR. Muhammad ‘Ajaj, USHUL AL-HADITS:POKOK-POKOK ILMU HADIS, trj, H. M.
Qodirun Nur, Ahmad Musyafiq, Jakarta: Gaya Media Pratama, 1998.
Al-Khatib, Muhammad ‘Ajaj, Ushul
al-Hadis qabla tadwin al Hadis, Bairut: Darul fikr,1962.
Al-Khatib, Muhammad ‘Ajaj, al-Sunnah
Qabla al-Tadwin, Beirut: Dar al-Fikr, 1989.
Esposito, John L., Ensiklopedi Oxford dalam Islam
Modern, terj. Eva Y.N. Dkk, jil. II, Bandung: Mizan, 2001.
G.H.A, Juynboll, The Authenticity of The Traditions Literature: Discussion
in Modern Egyp, Leiden: E.J.
Brill, 1969.
Goldziher, Ignaz, Muslim
Studies, terj. C.R. Barber dan S.M. Sterm, London, 1971,
Http://kutaradja92.blogspot.com/2014/04/biografi-muhammad-ajaj-al-khatib.html.
Diakses pada Senin, 20-5-2014.
Qardhawiy, Yusuf, Bagaimana Memahami Hadits
Nabi, terj. Muhammad al-Baqir, Cet. IV, Bandung, Kharisma, 1999,
[1] Zulhusni
Mat Resat,"Taman-Taman Surga- Dr Muhammad ‘Ajaj al-Khatib",
http://zulhusnimatresat.blogspot.com/2014/04/dr-muhammad-ajaj-al-khatib.html, diakses pada 1 April 2014.
[5]
DR. Muhammad
‘Ajaj al-Khathib, USHUL AL-HADITS:POKOK-POKOK ILMU HADIS, trj, H. M.
Qodirun Nur, Ahmad Musyafiq, (Jakarta: Gaya Media Pratama, 1998), h. 3.
[11]
John L. Esposito, Ensiklopedi Oxford dalam Islam
Modern, terj. Eva Y.N. Dkk, jil. II, (Bandung: Mizan, 2001), h. 127.
[14]
Ignaz Goldziher, Muslim Studies, terj. C.R. Barber
dan S.M. Sterm, (London:.... 1971), h. 183-186
[15] G.H.A. Juynboll, The
Authenticity of The Traditions Literature: Discussion in Modern Egyp, (Leiden:
E.J. Brill, 1969), h. 100.
[17]
Yusuf Qardhawi, Bagaimana Memahami Hadits Nabi, terj.
Muhammad al-Baqir, Cet. IV, (Bandung: Kharisma, 1999), h. 117.
[18] Muhammad ‘Ajjaj al-Khatib, Ushul
al-Hadits ‘Ulumuhu wa Mushthalahhuh, (Beirut: Dar al-Fikr, 1989), h. 150-152.
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