20.41
Unknown
Preface
As we know that in ‘Ulumul
Hadits there were kinds of hadits’s division.
First is division of hadits based on the quantity of the narrators,
second is division of hadits based on the strength, third is division of hadits
based on the transmission, forth is division hadits based on the حجته, and the fifth is division
hadits based on the source of hadits. We have to know one by one the point of
the hadits’s division. In this paper will explain about the hadits’s division based
on the transmission, it is Hadits Marfû’, Hadits Mawqûf,
and Hadits Maqthû’.
Hadits’s
division based on the transmission
Hadits Marfû’
a.
Definition of Hadits Marfû’
Etymologically is which are taken away.[1]
Terminologically is all of
speeches, behaviors and decisions were related to Prophet Muhammad SAW.
This hadist was called Marfû’,
because of this hadits has high level as cause was related by Prophet
Muhammad
SAW, with use connect
transmission (muttashil ) or not.[2]
b.
The kinds of Hadits Marfû’
Marfû’ Tashrihi , hadits are
known connected clearly by Prophet SAW, about all of speeches, behaviors, or
decisions.[3]
Marfû’ Tashrihi has divided
become three parts :
a. Marfû
Qauliy Haqiqi
b.
Marfû’ Fi’li Haqiqi
c. Marfû’Taqririyah Haqiqi
For example Marfû Qauliy Haqiqi:
Hadits
Marf û’ about his speech (Marfû
Qauliy Haqiqi): what
Prophet’s said clearly.
عن ابن عمر
رضى الله
عنه قال:
إنّ رسول الله صلى الله عليه وسلّم قال: صلاة
الجماعة أفضل
من صلاة
الفذّ بسبع
و عشرين درجة( رواه البخاري و مسلم)
“Warta dari Ibn Umar r a, bahwa Rasulullah saw pernah
bersabda : Shalat jama’ah itu lebih afdhal dua puluh tujuh tingkat dari pada
shalat sendirian.” ( HR Bukhari dan
Muslim)
For example Marfû’ Fi’li Haqiqi :
Hadits
Marf û’ about his behaviors (Marfû’ Fi’li Haqiqi): this companion’s news
explains clearly about Prophet’s behaviors.
عن عائشة رضى الله عنها انّ رسولالله صلّى الله عليه وسلّم كان يدعوا
فى الصلاة, ويقول: (اللّهمّ إنّى أعوذبك من المأثم و المغرم) (رواه البخارى)
“Warta dari ‘Aisyah r.a. bahwa rasulullah saw
mendo’a di waktu sembahyang, ujarnya: Ya Tuhan, aku berlindung kepada Mu dari
dosa dan hutang.” (HR Bukhari)
For example Marfû’Taqririyah Haqiqi :
Hadits Marfû’ about his decisions
(Marfû’Taqririyah Haqiqi): companion’s behaviors in front of
Prophet without get positive or negative reaction from him. As Ibnu Abbas r.a’s admit:
كنّا نصلّ ركعتين بعد غروب الشمس و كان
رسول الله صلى الله عليه و سلم يرانا ولم يأمرنا ولم ينهنا
“Konon kami bersembahyang dua rakaat setelah
matahari tenggelam, Rasulullah saw mengetahui perbuatan kami, namun beliau
tidak memerintahkan dan tidak pula mencegah.”[4]
Marf û’ Hukmi has divided three parts :
a Marfû’Qauly Hukmi
b Marf û’Fi’li Hukmi
c Marfû’ Taqririyah Hukmy
For example :
Hadits
Marfû’ about his speech (Marfû’Qauly Hukmi): Marfû’ that unclear this companion’s
transmission toward Prophet’s speeches, but by the other mediator, that what the
transmission came from Prophet. As companion’s news which use word:
أمرنا بكذا ……. نهينا عن كذا
“Aku diperintah begini…., aku dicegah begitu……”
أمر بلال ان ينتفع الأذن و يوتر الإقامة ( متفق عليه )
“Bilal r.a. diperintah menggenapknan adzan dan
mengganjilkan iqamah.” (HR Muttafaqun ‘Alaih).
Hadits
Marfû’ about his behaviors (Marf û’Fi’li Hukmi): companion’s behavior was done in front of Prophet or when Prophet
still lives.
قال جابر:
كنّا نأكل لحوم الخيل على عهدى رسول الله (رواه النسائى)
“Jabir r.a. berkata : Konon kami makan daging Kuda
diwaktu Rasulullah saw masih hidup” (HR Nasai)
Hadits
Marfû’ about his decisions (Marfû’ Taqririyah Hukmy): companion’s news is followed with
words sunnatu Abi Qasim, Sunnatu Nabiyyina
atau minas Sunnati.
Conversation Amru Ibnu ‘Ash r.a with Ummul Walad:
لا تلبسوا علين سنّة نبيّنا (رواه ابو داود)
“Jangan kau campur-adukkan pada kami sunnah nabi
kami.” (HR. Abu Dawud)
This speeches is
Prophet’s sunnah, but if who give information with words minas Sunnati or the
other which equal is tabi’in, so
this hadits is not Marfû’ but Mawqûf .[6]
c. Hadist are claimed Marfû’
1. If in give information, is
followed with this word as: Yarfa’ahu, Marfu’an, Riwayatan, Yarwihi, Yannihi,
Ya’tsuruhu/yablughu bihi.
2.Companion’s interpretation which
relate with asbabun nuzul.
3. Something was come from companion what not result Ijtihad.
[7]
d.
Hujjah of Marfû’
Hadits
Marfû’ which shahih could became hujjah, if Hadits
Marfû’ which dha’if may could became hujjah only
to explain fadha’ilil ‘amal.[8]
Hadits Mawqûf
a. Definition
of Hadits Mawqûf
Etymologically waqaf is stop.[9]
Terminologically is Hadits
are connected by companion, about speeches or behaviors, connect (muttashil)
or not (munqathi).[10]
b. Sample
Mawqûf
قال علي بن ٵبي طالب رضي الله عنه :حد ثواالنا سبما يعرفون ,ٵتريدون ٵن يكذب الله و رسوله؟ (رواهالبخاري)
Ali bin Ali Thalib
berkata: Berbicaralah kepada manusia sesuai dengan apa yang mereka ketahui,
Apakah engkau menghendaki Allah dan rasul-Nya didustakan? (HR. Al-Bukhari).
c.
Hadits Mawqûf is claimed
Marf û’ if:
§
If narrator use يرفعه, ينميه, ,يبلغ به النبي ,رواية
§
The companion’s speech; ٵمرنا
بكذا , نهينا عن كذ ا , من السنة كذا
§
Companion give information, there were two possibilities of law:
i.
If be based on Prophet Era according shahih
opinion is Marf û’.
ii.
If not based on Prophet Era is Mawqûf.
§ Content
of the hadist about interpretation of shahabat to asbab an nuzul of
Alqur’an verses.
§ Content
of hadist is an explanation from companion. But, this explanation is not result
of Ijtihad or opinion by companion’s privacy.[11]
d.
Hujjah of Mawqûf
The Scholars are debatable
about Hadits Mawqûf using as hujjah.
According scholar of Syafi’iyah in al-jadid, if companion’s
speeches are unpopular in society so this speeches are not Ijma’ and
can’t became hujjah too.
Whatever this level is not received as hujjah for
Islamic law, because that receivable as hujjah is only Al-Qur’an and
Hadits of Prophet SAW, but hadits that support by companion. In principal,
Hadits Mawqûf can’t make hujjah, except there were qarinah
that can be Marfû’.[12]
Hadits Maqthû
a.
Definition
Etymologically from قطع, its mean broke.[13]
Terminologically is speeches or behaviors were related
for Tabi’in, about sanad is continuing or not.[14]
b.
Sample
لا ينال العلم مستحي ولا متكبر
“ Orang pemalu dan orang sombong tidak akan mendapat ilmu”.[15]
c.
Hujjah of Maqthû
Hadits Maqthû can’t be hujah in syara’ law
although this hadits shahih, because is not came from Prophet. It is
only part speeches or behaviors or one of Islam servant. But, if there were strong proves that allow Marf û’, its Marf û’.[16]
Conclusion
©
Hadits based on the transmission divided to
three kinds. First is Marf û’, second is
Mawqûf, and third is Maqthû.
©
Hadits Mawqûf can form hadits shahih, hasan and dha’if based on connect or not the
transmission.
©
Hadits
Mawqûf include hadits dha’if if there are qarinah from other companion, so
this level became shahih or hasan.
©
Hadits
Maqthû can’t
became hujjah
References
Alawi Al-Maliki, Muhammad. Ilmu Ushul Hadis.
Terj.Drs H.Adnan Qohar,SH.Yogyakarta:Pustaka Pelajar.Cet.1.2006 Majid
Khon, Abdul. Ulumul Hadits.Jakarta:AMZAH.Cet.2.2009 Ridwan202.wordpress.com
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