Vol. 3 No.2, Juli-Desember 2020 E-ISSN 2622-7606, P-ISSN 2622-7606 https://journal.iainlangsa.ac.id/index. php/bukhari/index

SIMULTANEOUS ANALYSIS OF QUALITY ABOUT SALĀM ELIMINATING THE FEELING OF OPPRESSION IN THE BOOK OF ḌAĪF ADĀB AL-MUFRĀD BY NAṢHĪRUDDĪN AL-ALBĀNĪ

Indhra Musthofa, Dian Mohammad Hakim Islamic Education Study Program, Faculty of Islamic Religion University of Malang. Jl. Mayjen Haryono 193 Malang 65144, Jawa Timur, Indonesia Email: [email protected] , [email protected] Email: [email protected]

DOI: 10.32505/al-bukhari.v3i2.1435 Submitted: 2020-02-12| Revised: 2020/09/03 | Accepted: 2020/09/23

Abstract

The second source of Islamic values after Qur'an was hadith. Hadith was a credible source to explain the Qur'an which was still global. But in choosing a credible hadith to be used as a source of reference, must go through many stages, one of which is the quality of hadith. The quality of the hadith was a major consideration in an Islamic source. A hadith narrator named who in certain works has the quality of authentic traditions, but in other works he was judged to be ḍaīf by other scholars' . The article will discuss about the hadith about the greetings of al-Bukhārī in the book Adāb al-Mufrād which was judged to ḍaīf be by Naṣhīruddīn al-Albānī through criticizing his hadith in the Ḍaīf Adāb al-Mufrād book. This article tries to review the criticisms made by al-Albānī with the hadith research method simultaneously. Criticism of hadith that will be carried out has a specificity in assessing the quality of a hadith, because it was not only through criticism of matan and sanad, but also considers understanding in a hadith. So, this article will find the degree of a hadith which was discussed by considering the compatibility and meaning of a hadith.

Keywords: Hadith, Simultaneous, Greetings

Abstrak

Sumber nilai ajaran Islam kedua setelah Al-Qur‟an adalah hadis. Hadis menjadi sumber kredibel sebagai penjelas Al-Qur‟an yang masih bersifat global. Tetapi dalam memilih suatu hadis yang kredibel untuk dijadikan sumber rujukan, harus melalui banyak tahap, satunya adalah hadis harus berkualitas. Kualitas hadis merupakan pertimbangan utama dalam sebuah sumber Islam. al-Bukhārī dikenal dengan periwayat hadis yang dalam karya terentu memiliki kualitas hadis yang ṣaḥīḥ, tetapi dalam karya lain dinilai ḍaīf oleh ‟ hadis lain. Artikel ini akan membahas tentang hadis tentang Salam riwayat al-Bukhārī dalam kitab Adāb al-Mufrād yang dinilai ḍaīf oleh Naṣhīruddīn al-Albānī melalui kritik hadisnya dalam kitab Ḍaīf Adāb al-Mufrād. Artikel ini mencoba meninjau ulang kritik yang dilakukan oleh al-Albānī dengan metode penelitian hadis secara simultan. Kritik hadis yang akan dilakukan ini memiliki kekhasan dalam menilai kualitas suatu hadis, karena tidak hanya melalui kritik matan dan sanad saja, tetapi juga mempertimbangkan pemahaman dalam suatu hadis. Sehingga, dalam artikel ini akan ditemukan derajat suatu hadis yang dibahas dengan mempertimbangkan kecocokan dan makna suatu hadis.

Kata Kunci: Hadis, Simultan, Salam

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Introduction conditions relate to matan.4 The hadith Hadith is the second source of Islam research often carried out only at the level after The . This is because hadith as of the quality of the narration, in terms of bayān of the verses of the Quran which still honesty and ḍabit of narrator. There is no has global meaning, general and infinite in further research on the continuity of sanad, meaning. In fact, in certain circumstances, and the quality of matan, even the hadith Hadith can be a basis for legal provisions of research is still from one of the sanad certain law that have not been explicitly routes. Whereas theoretically, research on a discussed in the Quran.1 The understanding hadith must be carried out on all other of a hadith is always interesting to discuss sanad lines that are of the same theme with among many people, both from internal the hadith being studied, which may have a circles of muslim and from outside circles function as amplification of the hadith of Islam. It is proven that until now the being studied.5 hadith study regarding criticism of the Muhammad Naṣhīruddīn al-Albānī authenticity of hadith, as well as the method scientific correction of Imām al-Bukhārī's of understanding hadith, is still developing.2 work, states that not a few in the book “” Theoretically, the meaning of hadiths which isnad is ḍaīf.6 From the point hadiths ṣaḥīḥ according to hadith scholars is of view, this effort needs to get highest a hadith that is narrated by an honest appreciation. Through his research al- person, has a strong memory (dabit), which Albānī wrote Ṣaḥīḥ Adāb al-Mufrād lil al- is sanad continuous, the matan is not syaz Imām al-Bukhārī and Ḍaīf Adāb al-Mufrād 3 and not muallal. Three conditions of the al-Imām al-Bukhārī . However, when we first term relate to sanad and the next two return to the theoretical aspect of the definition of Ṣaḥīḥ hadith7, al-Albānī

1Said Agil Husain Munawwar, Abdul 4Quraish shihab, Membumikan al-Qur‟an, Mustaqim, Asbabul Wurud, Studi Kritis Hadis Nabi, (Bandung: , 1982). P. 130 Pendekatan Sosio Historis Kontekstual, 5Damanhuri, Hadis-hadis Al-Fitrah...p. iii 6 (Yokyakarta: Pustaka Pelajar, 2001) p. 25 Muhammad Nashiruddin al-Ba>ni>, Ḍaīf Adāb al- 2Syuhudi Ismail, Hadis Nabi Menurut Pembela, Mufrād Koreksi Ilmiyah terhadap Karya Imam Pengingkar dan Pemalsunya (Jakarta: Gema Insani Bukhari, terj. (Jakarta: Pustaka Azzam, 2002). P. 25 Press, 1995), p. 14 7In Damanhuri, Hadis-hadis Al-Fitrah 3Damanhuri, Hadis-hadis Al-Fitrah dalam Penelitian Simultan. The definition of Sahih hadith Penelitian Simultan, (Sidoarjo: Dwiputra Pustaka according to the opinion given by the scholars of Jaya, 2016), p. iii hadith is a hadith narrated by an honest and dhabit

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Indhra Musthofa Dian Mohammad Hakim research on the book Adāb al-Mufrād by research on sanad and matan. The title of Imām al-Bukhārī can be said to be the book al Bani, which collects the hadith incomplete because it is still in sanad of ḍaīf fil isnād, namely Ḍaīf Adāb al- research so that it produces the quality of Mufrād lil Imām al-Bukhārī also deserves the hadith ḍaīf al-isnad because it has not criticism. At a glance reading the title, the tested ghayr syaz and ghayr muallal. reader's understanding is constructed that in However, if the hadith research is carried the book Adāb al-Mufrād by Imām al- out based on all hadith components, namely Bukhārī there are many hadiths ḍaīf . This sanad and matan, quality of hadith hasan contradicts the view of the scholars that can be increased to ṣaḥīḥ ligayrihi quality, Imām al-Bukhārī has the most qualified ahad garib increases to ahād aziz, or ahad level of wisdom so that it becomes a mashur or mutawatir. reference for Ṣaḥīḥ and ḍaīf hadith. And in this research, the discussion This article will examine the hadith is the book Adāb al-Mufrād written by in the book of Ḍaīf al-Adāb al-Mufrād lil Imām al-Bukhārī which has been criticized al-Imām al-Bukhārī through a simultaneous by Muhammad Nashīruddīn al-Albānī in approach that raises the possibility that the the book Ḍaīf Adāb al-Mufrād lil Imām al- quality of the hadith can be increased. The Bukhārī. Sheikh al-Albānī focused his hadith that will be examined is the hadith research on sanad in the hadiths in the book about Greetings to Eliminate Enmity. The Al Adāb al-Mufrād lil Imām al-Bukhārī so hadith that will be examined is the hadith as to produce quality hadiths ṣaḥīḥ fil isnād about “It is not permissible for a person to and ḍaīf fil isnād which are divided into cut ties with his fellow for more two books, namely Ṣaḥīḥul al Adāb al- than three days”. Mufrād li Al Imām al-Bukhārī and Ḍaīf Adāb al-Mufrād li al Imām al-Bukhārī. But Hadith Research Methods Simultaneous theoretically Muhammad Naṣhīruddīn al- Approach Albānī's work can be considered 1. Through Partial Hadith Research incomplete, considering the quality a. Sanad Research requirements of authentic hadiths include The first step is to conduct a test of justice and the strength of memorization narrator which is inherently continuous, his eyes are hadith narrators (tsiqah). This is done in not syaz and are not muallal.

Al-Bukhari: Jurnal Ilmu Hadis 235 Vol. 3 No. 2, Juli-Desember 2020 SIMULTANEOUS ANALYSIS OF HADITH QUALITY ABOUT GREETINGS ELIMINATING AN ENEMY IN THE BOOK OF ḌAĪF ADĀB AL-MUFRĀD BY MUHAMMAD NAṢHĪRUDDĪN AL-ALBĀNĪ

order to find out the requirements of „adil theme which is considered to have higher and dabit in the narrator. Then the next step sanad quality9. to researching sanad is to test the continuity The fifth requirement of Ṣaḥīḥ of sanad. This is done in order to assess hadith is ghayru al-muallal. Examination of whether the hadith narrator's sanad the hadith's observance or not, is carried out continuity requirements are fulfilled or not. by confirming the hadith studied with the The next stage is the conclusion of argument of aqli, furthermore, conclusions the sanad study. The conclusions to be are made. The conclusion drawn is that the drawn should only concern sanad, shouldn't hadiths are Ṣaḥīḥ or not Ṣaḥīḥ (ḍaīf)10. conclude for example, this hadith is of c. Partial Research Conclusion authentic quality, because a conclusion like After doing sanad research and this is a jumping conclusion, because the matan research, the next step is to conclude requirements of ghayr syaz and ghayr one sanad (partial) research, which is muallal have not been fulfilled. The correct simply illustrated in the following table 11: conclusion is: this hadith is of ṣaḥīḥ al- Table 1. The conclusion of the Partial Research Hadith Quality Test isnad or hasan al-isnad or ḍaīf al-isnad Analysis Results Conclusion of quality. Sanad Matan hadith quality Ṣaḥīḥ Ṣaḥīḥ Ṣaḥīḥ b. Matan's research al hadith Hasan Ṣaḥīḥ Hasan al hadith The fourth condition of the Ṣaḥīḥ Ḍaīf Ṣaḥīḥ Ḍaīf al hadith hadith is that the hadith's mind is not syaz. Ṣaḥīḥ Ḍaīf Ḍaīf al hadith Hasan Ḍaīf Ḍaīf al hadith Syaz according to Ibn Hajar is the Ḍaīf Ḍaīf Ḍaīf al hadith contradiction of a tsiqah narrator with a 2. Through Simultaneous Hadith higher tsiqah narrator.8 To test the syaz or Research not the hadiths in mind by affirming the After a partial analysis or one line of text or meaning of the hadith with the sanad is carried out, then a multi-sanad verses of the Al-Quran and hadith in one analysis or several sanad analysis is found

9Salah al- al-Adlabi, Manhaj Naqd al-Matan „Inda Ulama‟al-Hadis al-Nabawi, (Beirut: Dal Al- 8Jamal al Din Ibn Muhammad al-Sayyid, Ibnu Afaq al-Jadidah, 1983), p. 239. Qayyim al-Jawziyyah wa Juhuduh fi Khidmati al- 10Salah al-Din al-Adlabi, Manhaj Naqd al- al-Nabawiyyah wa Ulumuha, (Madinah al- Matan…p. 242. Dalam Damanhuri, Hadis-hadis Al- Munawwarah: „Imadah al-Bahthi al-Ilmi bi al- Fitrah… p. 130. Jami‟ah al-Islamiyyah, 2004), Juz I, p. 423. 11Damanhuri, Hadis-hadis Al-Fitrah.....p. 134

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Indhra Musthofa Dian Mohammad Hakim which is called simultaneous analysis In the 2) Analyze whether the narrators or the science of musthalah al-hadith, continuation of the hadiths can patch simultaneous analysis is discussed with the the weaknesses of the sanad so that it phrase: al-i'tibar. Simultaneous analysis is can improve the quality of the hadith or the process of hadith analysis by tracing the not. hadiths that support both the tābi‟/mutābi‟ 3) To conclude whether the hadith tawabi hadiths and the syahid hadiths. Therefore, can improve the quality of the hadith simultaneous analysis requires a discussion mutaba‟ or not.13 of: tabī‟ hadiths and syahid hadiths.12 a. Tawabi’ analysis b. Syawahid's Analysis Hamzah Malibari defines the Hadith Mahir Yasin defines the Hadith al- al-Āor al-mutābi‟ is a Hadith that equals syahid as a hadith which is the same as other hadiths in the text and its meaning other traditions in lafadz and its meaning along with the narrators of his companions. and differs in the narration at the shahabat If the equation is from the beginning of level. Al-syahid hadiths are divided into sanad, it is called mutaba'ah tammah. If the two, namely: syahid lafzi and syahid equation is not from the beginning of the ma'nawi. If the text of the eyes is the same sanad, then it is called mutaba'ah qasirah. then it is called: syahid lafzi. If the text of Hadith al-tabi 'and al-syahid function as the eyes is different and the meaning is the reinforcement of the hadiths studied, same, it is called: syahid ma'nawi. The although they have different approaches. hadith of al-syahīd functions as a support or Hadith al-tabi 'through the narrative to improve the hadith mutaba ', both in approach in one sanad to one shahabat. terms of quantity and quality of hadith. The Hadith al-syahīd with an approach to the steps of the syawahid hadith analysis are as narration of more than sanad to one follows: shahabat. The steps for the hadith tawabi 1) Tracing other sanad traditions from analysis are as follows: other shahabat (hadith syawahid) 1) Tracing and collecting the hadiths of 2) Analyze whether the narrators of other other sanad in hadith tawabi '. companions in their syahid hadiths can

12Damanhuri, Hadis-hadis Al-Fitrah.....p. 135- 13Damanhuri, Hadis-hadis Al-Fitrah.....p. 137- 137 143

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improve the quality of their hadith Hurairah which was written by al-Bukhārī mutaba 'or not. as follows: 3) Make a conclusion whether the حدثنا إمساعيل بن أىب أويس قال حدثين حممد بن syawahid hadith can improve the ىالل بن أىب ىالل موىل بن كعب املذحجي عن quality/degree of the hadith mutaba' or أبيو أنو مسع أبا ىريرة قال مسعت النيب صلى اهلل not.14 عليو و سلم يقول: ال حيل لرجل أن يهجر مؤمنا c. Conclusion Simultaneous Hadith فوق ثالثة أيام فإذا مرت ثالثة أيام فليلقو فليسلم Research After a partial conclusion is عليو فان رد عليو السالم فقد اشرتكا يف األجر وان obtained, then an analysis of the tawabi 15 مل يرد عليو فقد بريء املسلم من اهلجرة ] ص hadiths is carried out. The provisional conclusion results from the tawabi'nya ] 051 analysis may be ḍaīf, hasan lighayrihi and "From Abū Hurairah, he said, I heard Rasulullah SAW say: It is not maybe ṣaḥīḥ lighayrihi. Then proceed with permissible for a person to silence a the analysis of his syawahid hadiths, believer for more than three days, if it is more than three days and he whether the hadith studied has syawahid finds him then say hello. f he that can support or elevate its quality and answers, then he will get rewarded together. However, if you do not degree. The final conclusion after the want to return the greeting, the analysis of the hadith syawahid is perhaps person who said the greeting will not be sinned by the silence " ṣaḥīḥ-gharib, ṣaḥīḥ-aziz, ṣaḥīḥ-mashhur, The Hadith Sanad Chart above is in hasan-gharib, hasan aziz, ḍaīf-gharib, and the following order: Rasullullah SAW  maybe ṣaḥīḥ-mutawatir. Abū Hurairah  Hilāl bin Abī Hilāl 

Results and Discussion Muhammad bin Hilāl bin Abī Hilāl  1. Partial Analysis Ismaīl bin Abī Uwais  al-Bukhārī. While a. Sanad Research the biographies of the narrators in the above The editorial of the hadith text that hadith Sanad, there are 4 (four) narrators, was studied was the hadith narrated by Abū namely: Abū Hurairah, Hilāl bin Abī Hilāl, Muhammad bin Hilāl bin Abī Hilāl, Ismaīl bin Abī Uwais, as discussed below:

14Damanhuri, Hadis-hadis Al-Fitrah.....p. 143- 15Abdullah Muhammad bin Ismail Al-Bukhārī, 150 Adāb al-Mufrād, (Maktabah Salafiyah). P. 150

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1) Ismaīl bin Abī Uwais, with full name student path there is the name Muhammad bin Hilāl Al Mudnī. إمساعيل بن عبد اهلل بن عبد اهلل بن أويس بن مالك 4) Abū Hurairah with full name بن أىب عامر األصبحى، أبو عبد اهلل بن أىب أويس أبو ىريرة الدوسى اليماىن )حافظ الصحابة ، اختلف املدىن )ابن أخت اإلمام( ىف امسو و اسم أبيو اختالفا كثًنا( In the book Tahdzibul Kamal it is stated that the scientific sanad Ismaīl bin Abī What is clarified in the book Tahdzibul Uwais is connected to the teacher Kamal on the path of the teachers Abū Muhammad bin Hilāl Al Mudnī. While on Hurairah is written including directly to the the student path, written among them are al- Prophet Muhammad SAW, Usamah bin Bukhārī and Muslīm. Zaid bin Haritsah, Bashrah bin Abī Bashrah 2) Muhammad bin Hilāl bin Abī Hilāl, Al Ghifari, Umar bin Khattab, Alfadhl bin with full name Abbas, Ka‟ab Al Akhbar, Abū Bakar As Shiddiq, A‟isyah r.a. while the students of Abū Hurairah were very many, and written حممد بن ىالل بن أىب ىالل ، املدىنموىل بىن

among them were Hilāl bin Abī Hilāl كعب املذحجى In the Tahdzibul Kamal book, it is stated (Father of Muhammad bin Hilāl Al Mudnī). that the teachers of Muhammad bin Hilāl The next step is to test the hadith bin Abī Hilāl were Hilāl bin Abī Hilāl or narrators' qualifications. The Tsiqqah test is the father of Muhammad bin Hilāl. While carried out by tracing the biographies of the on the student path, it was written Ismaīl narrators in the hadith sanad through the bin Abī Uwais. biographies of the hadith narrators. Search 3) Hilāl bin Abī Hilāl, with full name result data about al jarh wa al ta'dil, examined and analyzed, as described ىاللبن أىب ىالل املدىن ، موىل بىن كعب :below املذحجى )و يقال حليف بىن مذحج ، والد 1. Ismaīl bin Abī Uwais حممد بن ىالل(. In the Tahdzibul Kamal book, it is stated In the Book of Taqrib At Tadzhib by Ibn صذّق أخطأ that the path of Hilāl bin Abī Hilāl's teacher Hajar Juz I page 96 it is said that .فى أحاديث هي حفظَ came from Abū Hurairah and his own father Abū Hilāl Al Mudnī. Whereas on the In the book Tahdzibu Attahdzib by Ibn ّقال أتْ حاتن Hajar Juz I page 271 it says that .هحلَ الصذق ّكاى هغفال ّقال الٌسائي ضعيف

Al-Bukhari: Jurnal Ilmu Hadis 239 Vol. 3 No. 2, Juli-Desember 2020 SIMULTANEOUS ANALYSIS OF HADITH QUALITY ABOUT GREETINGS ELIMINATING AN ENEMY IN THE BOOK OF ḌAĪF ADĀB AL-MUFRĀD BY MUHAMMAD NAṢHĪRUDDĪN AL-ALBĀNĪ

In the Book of Man Takallama Fīhi In the Book of Tahdzibu Attahdzib by Ibn Wahuwa Mautsīqun Aw Shālihul Hadith it Hajar Juz 11 page 76 Ad Dzahabi says that ال يعشف صذّق هشِْس رّ غشائة ّسوع هٌَ is said that From these data, it can be seen that Hilāl .الشيخاى From the explanation of the data above, it bin Abī Hilāl is an unknown narrator. can be concluded that Ismaīl bin Abī Uwais 4. Abū Hurairah was a Ṣadūq narrator. In the book Tahdzibul Kamal Al Mizzi while حافظ الصحاتحMuhammad bin Hilāl bin Abī Hilāl mentions with a narrative .2 and صحاتى In the book Tahdzibu Attahdzib by Ibn Ibn Hajar mentions with كاى حافظا هتثثتا ركيا Hajar Juz 9 page 439 it says that according to Ad Dzahabi so that in this case Abū Hurairah does ,هفتيا قال أبو طالب ثقة وقال عبد اهلل بن أمحد عن أبيو not need to doubt his tsiqah. ليس بو بأس وكذا قال النسائي وقال أبو حامت صاحل After researching the biographies including teacher-students) and) وأبوه ليس مبشهور In the Book of Maghani Al Akhyar by researching the tsiqqah of the narrators of Ahmad bin Husain Juz 6 page 65 it says the hadith, then the next step is the sanad صذّق that continuity test, as described below: In the Book of Taqrib At Tadzhib by Ibn .حذثٌا إسواعيل تي أتى أّيس Al-Bukhārī say (1 صذّق Hajar Juz I page 511 it says that According to the scholar 'muhadditsin From the explanation above, it can this redaction is used to convey the be concluded that: Muhammad bin Hilāl hadith in the form of sima ', namely the bin Abī Hilāl is an Ṣadūq (honest) narrator. reading of a hadith from the teacher to 3. Hilāl bin Abī Hilāl the listener (student). This means that In the Book of Mizanul I'tidal Fi Naqdi Al there is a meeting between teacher and Rijal, the work of Imam Al Zahabi Juz 4 student, namely the meeting of al- ال يعشف page 317 Abū Hurairah says that Bukhari (as a student) with Ismaīl bin In the Book of Maghani Al Akhyar by Abī Uwais (as a teacher), so it can be Ahmad bin Husain Juz 6 page 65 Abū said that sanad is muttashil. ليس توشِْس Hatim says that حذثٌي هحوذ تي Ismaīl bin Abī Uwais say (2 this redaction is used to ,ُالل تي أتى ُالل convey the hadith in the form of sima '.

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So this means that there was a meeting After presenting the results of data between Ismaīl bin Abī Uwais and analysis about the tsiqqah of the narrators Muhammad bin Hilāl bin Abī Hilāl. So it in the hadith sanad, and the data from the can be said that the sanad is muttashil. analysis of their sanand continuity, it can be 3) Muhammad bin Hilāl bin Abī Hilāl say concluded as follows: The narration of Muhammad bin 1. All narrators in the hadith sanad consist .عي أتيَ of 5 people, only 2 of them are of tsiqah ,(عي) Hilāl uses the redaction „an redaction „an ‟anahnya there are quality (al-Bukhārī and Abū Hurairah), indications of a break in sanad (inqitha‟ then 2 narrators are Shaduq (Ismaīl bin al sanad), but because Muhammad bin Abī Uwais, and Muhammad Bin Hilāl), Hilāl is a narrator who is Ṣadūq, does not and 1 narrator who is maqbul (Hilāl bin include mudallis narrators, and the Abī Hilāl), and one narrator who is possibility that there was or had met maqbul is ḍaīf quality. Muhammad bin Hilāl with his teacher 2. All narrators of hadith have the status of (his own father), namely Hilāl bin Abī teacher-student and there is a meeting, Hilāl, it can be said that his sanad was thus it can be said that the sanad is muttashil.. muttashil. Thus, it can be concluded that the أًَ سوع أتا Hilāl bin Abī Hilāl say (4 Periwayatan Hilāl bin Abī Hilāl hadiths studied have the quality of hasanُشيشج .redaction. al-isnad (سوع) uses the sami‟a According to the ulama 'muhaddithin, b. Matan's research this redaction is used to narrate the The first step in examining the hadith in the form of sima', namely the observance of the hadiths is to test syaz or reading of a hadith from the teacher to not the hadith matan. This hadith narrated the listener (student). This means that by al-Bukhari, meaning does not contradict there is a meeting between teacher and the verses of the al-Qur'an. As far as the student, namely the meeting of Hilāl bin researcher knows, one of the verses of the Abī Hilāl with his teacher, Abī al-Qur'an which is in line with the hadith is Hurarirah, o it can be said that the Sanad إِمَّنا الْمؤِمنون إِخوة فأَصلِحوا ب ٌن أَخوي ُكم َ ُْ ُ َ ْ ٌَ َ ْ ُ ََْ ََْ ْ .is muttashil َواتم ُقوا اللم وَ لََعلم ُك ْم ت ُْرَمحُوَن ﴿احلجرات: ٠١﴾

Al-Bukhari: Jurnal Ilmu Hadis 241 Vol. 3 No. 2, Juli-Desember 2020 SIMULTANEOUS ANALYSIS OF HADITH QUALITY ABOUT GREETINGS ELIMINATING AN ENEMY IN THE BOOK OF ḌAĪF ADĀB AL-MUFRĀD BY MUHAMMAD NAṢHĪRUDDĪN AL-ALBĀNĪ

“(The believers are but brothers, so make matan of the hadits. Testing is doing by settlement between your brothers. And fear confirming the ma'na matan hadith with the Allah that you may receive mercy. According to another qiraat it is read argument of aqli, there is a conflict of Ikhwatikum, meaning your brothers (and meaning or not? If there is a conflict with fear Allah so that you may receive mercy)”16 (QS. Al Hujurat: 10) reason, then the hadith is not Ṣaḥīḥ and vice versa. Likewise, the hadiths examined in The meaning of the hadith of Salam this paper are in line with the ṣaḥīḥ hadith to Eliminate Hostility as narrated by al- in Sahih Bukhari and Sahih Muslims. Bukhari does not contradict the argument of مِ ِ aqli, either in common sense, five senses or َحمدث َنَا َعْب ُد اللو بْ ُن يُو ُس َف أَ ْخبَ َرنَا َمال ٌك َع ِن knowledge. This means that this hadith is ِ ٍ ِ ِ ابْ ِن شَهاب َع ْن َعطَاء بْ ِن يَِزيَد اللمْيث ِّى َع ْن أَِىب free from defects. أَيُّوب األَنصاِرى أَمن رسوَل اللمِو - صلى اهلل After the Shad test and the mu'allal َ ْ َ ِّ َ ُ ِ ِ matan hadith test were carried out, the third عليو وسلم - قَاَل » الَ َحي ُّل لَرُجٍل أَْن ي َْه ُجَر step in the observation test was the ِ ٍ ِ ِ أَ َخاهُ فَ ْوَق ثَالَث لَيَال ، ي َْلتَقيَان فَ يُ ْعِر ُض َىَذا conclusion of the matan test. After وي عِرض ىَذا ، وخي رُُها المِذى ي بَدأُ بِال مسالَِم « analyzing the hadith observations, it can be َُْ ُ َ َ َُْ َ َْ :concluded as follows ]ش أخرجو مسلم يف الرب والصلة واآلداب باب ,The matan of the hadith is not syaz (1 حترًن اهلجر فوق ثالث بال عذر شرعي رقم because it does not contradict the 0551 )يهجر( يقاطع . )فيعرض( بوجهو argument of naqli, both al-Qur'an and وينصرف . )خًنُها( أفضلهما وأكثرُها ثوابا[ hadith which are of higher sanad

quality. From the presentation and the 2) Matan of the hadith is also not exposed results of the data analysis above, it can be to illat, because it does not contradict concluded that the observance of the hadith the argument of aqli, either with about Salam Eliminating Hostility above is common sense, senses, history, or free from syududh. science. The second step in researching Thus it can be concluded that the hadith observations is to test mu'allal or not observations of the hadith are of ṣaḥīḥ al- matni quality. 16Tafsir Jalalayn

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Indhra Musthofa Dian Mohammad Hakim c. Conclution of partial research the hadith studied (the narrators are the A partial conclusion to the hadith same and in different books, in Al Musnad narrated by Abū Hurairah and written by al- Al Jami') , that is: Bukhari, is as follows: عن ِىالِل ب ِن أَِِب ِىالٍل ، أَنمو ِمسع أَبا ىري رة ، َ ْ ْ ُ َ َ َ َََُْ There are 5 narrators in the sanad (1 ِ قَاَل : َمسْع ُت النمِميب صلى اهلل عليو وسلم ي َُقوُل : hadith, 2 people with tsiqah quality, 2 ِ ِ ِ ِ ٍ narrators who are Shaduq, and 1 ال َحي ُّل لَرُجٍل أَْن ي َْه ُجَر ُمْؤمنًا فَ ْوَق ثَالثَة أَيمام ، narrator who is maqbul and has ḍaīf فَِإذَا ممرت ثَالثَة أَيماٍم فَ ْلي ْلقو فَ ْليسلِّم علَيِو ، فَِإ ْن َ ْ ُ َ َ ُ ُ َ ْ َ ْ .quality ِ ِ ِ ِ ِ َرمد َعلَْيو ال مسالَم فَ َقد ا ْشتَ َرَكا يف األَ ْجر ، َوإ ْن َملْ All the narrators of hadith have the (2 ِ ِ ِ ِ ِ ِ status of teacher-student and there is a ي َُرمد َعلَْيو فَ َق ْد بَريءَ الُْم ْسل ُم م َن اْهل ْجَرة. meeting, thus muttashil sanadnya. Thus, the hadith that is studied 3) Matan hadith is not syaz, because there according to the results of the research is no contradiction with the argument of 'tawabi' includes the hadith ahad. naqli. b. Syawahid's research 4) Matan hadith does not imply illat, In addition to narrators of the Abū because it does not contradict the Hurairah route, the hadith about Greetings argument of aqli. Eliminating Hostility was also narrated Thus the hadith narrated by al- through another friend's route with a Bukhari has the quality of Hasan Lidzatihi, different text but the same theme as a so that the hadith has risen in rank from supporting hadith, namely: what was originally considered ḍaīf by al- 1) Hadith narrators from Abū Ayyub Al Albānī to become hasan lidzatihi.. Anshariy  Atha‟ bin Yazid Al Laitsy  Ibn Syihab  Malik  Abdullah bin 2. Simultaneous Analysis Yusuf  al-Bukhārī (Kitab Ṣaḥīḥ a. Tawabi research' Bukhari and Kitab Musnad As Tawabi Research 'As far as the Shahabah Fi Al Kutubuttis‟ah) حدثنا عبد اهلل بن يوسف أخربنا مالك عن researcher has explored, the hadith narrated by Abū Hurairah about Greetings ابن شهاب عن عطاء بن يزيد الليثي عن أِب Eliminating Hostility does not have tawabi أيوب األنصاري : أن رسول اهلل صلى اهلل traditions, only hadiths that are similar to

Al-Bukhari: Jurnal Ilmu Hadis 243 Vol. 3 No. 2, Juli-Desember 2020 SIMULTANEOUS ANALYSIS OF HADITH QUALITY ABOUT GREETINGS ELIMINATING AN ENEMY IN THE BOOK OF ḌAĪF ADĀB AL-MUFRĀD BY MUHAMMAD NAṢHĪRUDDĪN AL-ALBĀNĪ

4) Hadith narrators from Abū Ayyub Al عليو و سلم قال ) ال حيل لرجل أن يهجر أخاه Anshariy  Atha‟ bin Yazid Al Laitsy  Ibn Syihab  Malik  Abdullah bin فوق ثالث ليال يلتقيان فيعرض ىذا ويعرض Maslamah  Abū Dawud (Sunan Abī ىذا وخًنُها الذي يبدأ بالسالم( ]5885[ (Dawud Book ]ش أخرجو مسلم يف الرب والصلة واآلداب باب حدثنا عبد اهلل بن مسلمة عن مالك عن ابن حترًن اهلجر فوق ثالث بال عذر شرعي رقم شهاب عن عطاء بن يزيد الليثي عن أِب أيوب 0551 ) يهجر ( يقاطع . ) فيعرض ( بوجهو األنصاري: أن رسول اهلل صلى اهلل عليو و سلم وينصرف . ) خًنُها ( أفضلهما وأكثرُها ثوابا قال " ال حيل ملسلم أن يهجر أخاه فوق ثالثة Hadith narrators from bin Malik  Az (2 Zuhriy  Syuaib  Abul Yaman  al- أيام يلتقيان فيعرض ىذا ويعرض ىذا وخًنُها (Bukhārī (Ṣaḥīḥ Bukhari Book الذي يبدأ بالسالم " . قال الشيخ األلباين : ِ َحمدث َنَا أَبُو الْيَمان أَ ْخبَ رنَا ُشَعْيب َع ِن الُّزْىِر ِّى صحيح َ َ ٌ ِ ِ ٍ Hadith narrators from Abū Ayyub Al (5 قَاَل َحمدثَىن أَنَ ُس بْ ُن َمالك - رضى اهلل عنو - ِ Anshariy  Atha‟ bin Yazid Al Laitsy أَمن َرُسوَل اللمو - صلى اهلل عليو وسلم - قَاَل »  Az Zuhriy  Ma‟mar  Abdur الَ تَ با َغضوا ، والَ َحتاس ُدوا ، والَ تََداب روا ، وُكونُوا Razzaq  Abī Abdullah  Abdullah  َ ُ َ َ َ َ َُ َ ِ مِ ِ ِ ِ ٍِ Ahmad (Musnad Ahmad bin Hanbal عبَاَد اللو إ ْخَوان ًا ، َوالَ َحي ُّل ل ُم ْسلم أَْن ي َْه ُجَر ِ ٍ (Book أَ َخاهُ فَ ْوَق ثَالَثَة أَيمام 3) Hadis riwayat Abdullah bin Umar  حدثنا عبد اهلل حدثين أِب ثنا عبد الرزاق ثنا Nafi‟  Muhammad bin Abī Fudaik معمر عن الزىري عن عطاء بن يزيد الليثي عن Muhamad bin Rafi‟  Imam Muslim أِب أيوب األنصاري يرويو قال : ال حيل ملسلم (Ṣaḥīḥ Muslim Book) ِ أن يهجر أخاه فوق ثالثة أيام يلتقيان فيصد َحمدث َنَا ُحمَم ُد بْ ُن َرافٍع َحمدث َنَا ُحمَم ُد بْ ُن أَِىب ٍ ىذا ويصد ىذا وخًنُها الذي يبدأ بالسالم فَُديْك أَ ْخبَ َرنَا ال مض محا ُك - َوُىَو ابْ ُن عُثَْما َن - ِ ِ مِ مِ تعليق شعيب األرنؤوط: إسناده صحيح على َع ْن نَافٍع َع ْن َعْبد اللو بْ ِن عَُمَر أَمن َرُسوَل اللو - ِ ِ ِ شرط الشيخٌن صلى اهلل عليو وسلم- قَاَل » الَ َحي ُّل لْل ُمْؤم ِن Based on the tracing of the hadith أَْن ي هجر أَخاه فَ وَق ثَالَثَِة أَيماٍم syawahid, it was found that five hadiths َْ َُ َ ُ ْ

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Indhra Musthofa Dian Mohammad Hakim whose meanings were the same as the حمدث نا عبد اللمِو بن يوسف أَخب رنا مالِك ع ِن َ ََ َْ ُ ْ ُ ُ ُ َ َََْ َ ٌ َ hadith being studied and the five hadiths ِ ٍ ِ ِ ابْ ِن شَهاب َع ْن َعطَاء بْ ِن يَِزيَد اللمْيث ِّى َع ْن أَِىب were of Ṣaḥīḥ quality, (2 traditions from the ِ Sahih Bukhari book, 1 hadith from Sahih أَيُّو َب األَنْ َصاِر ِّى أَمن َرُسوَل اللمو - صلى اهلل Muslim, 1 hadith declared as authentic by عليو وسلم - قَاَل »الَ َِحيل لِرجٍل أَْن ي هجر ُّ َ ُ َْ َُ .(al-Albānī, 1 Hadith Sahih sanad ِ ٍ ِ ِ ِ أَ َخاهُ فَ ْوَق ث َالَث لَيَال ، ي َْلتَقيَان فَ يُ ْعر ُض َىَذا 18 ِ مِ ِ ِ al-Hadit .3 َوي ُْعر ُض َىَذا ، َوَخْي ُرُُهَا الذى ي َْبَدأُ بال مسالَم « The author restates the hadith that is The researcher tries to describe the being discussed: understanding of hadith through the matan of the observations in the two hadiths. الَ يَ ِح ل a. Use of words حدثنا إمساعيل بن أىب أويس قال حدثين حممد According to the author's بن ىالل بن أىب ىالل موىل بن كعب is a الَ يَ ِح ل understanding, that said املذحجي عن أبيو أنو مسع أبا ىريرة قال مسعت prohibition that is bound by conditions. This means that in the context of silencing النيبصلى اهلل عليو و سلم يقول : ال حيل our brother (because he is hostile) it is لرجل أن يهجر مؤمنا فوق ثالثة أيام فإذا مرت permissible as long as it does not exceed ثالثة أيام فليلقو فليسلم عليو فان رد عليو three days and silences the brother in order السالم فقد اشرتكا يف األجر وان مل يرد عليو to lead to goodness.. 17 The law of not greeting (Hajru) with فقد بريء املسلم من اهلجرة In line with this hadith, the author fellow Muslims for more than three days also presents a hadith that has clear Ṣaḥīḥ because hatred is haram to come face to quality, namely the hadith: face and not greet him. Someone who does not greet because they have never met, for example because they are at a far distance, 17"From Abi Hurairah, he said, I heard Rasulullah SAW say: It is not permissible for a is not considered hajru which is forbidden. person to silence a believer for more than three days, if it is more than three days and he finds him 18From Abi Ayub al-Ansari, "actually the then say hello. If he answers, then he will get Messenger of Allah SAW said; It is not lawful for a rewarded together. However, if you do not want to Muslim to keep his brother in silence for more than return the greeting, the person who said the greeting three nights in which the two of them meet and then will not be sinned by the silence" Abdullah this one turns away and that one turns away. The Muhammad bin Ismail Al-Bukhārī, Adāb al-Mufrād, best of the two is the one who initiates the greeting”. (Maktabah Salafiyah). P. 150 (HR. Muslim, Hadis No. 2560)

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And exempted from the prohibition of brothers in faith 20 and interfaith brothers Hajru, someone who does not greet because (non-Muslims). In more detail, according to of udzur syar'i, such as because people who the author, there are three types of are not greeted have a disgraceful attitude brotherhood, namely Ukhuwwah Islamiyah, because experts are bid'ahs, experts are Ukhuwwah Wathaniyah, and Ukhuwwah immoral etc, with the aim of not greeting Basyariyah. him so that he is aware of his actions.19 But First, Ukhuwwah Islamiyah means if you don't greet him, it makes his brotherhood among others in religious disgraceful act worse, then it is obligatory matters. As in a country that has a Muslim to reprimand him (not silence him). population, wherever he is while there is a b. The difference in the editorial of the Muslim population, he is a brother. Second, Ukhuwwah Wathaniyah, which means أَ ْن يَ ْه ُج َر vs أن يهجر مؤمنا) two traditions brotherhood due to fellow nations, which (أَ َخاه ُ In terms of assessing a hadith, al- occurs because they are in one area. Third, Albānī obliterates the hadith narrated by Ukhuwwah Basyariyah means brotherhood Abū Hurairah in terms of its sanad. The of fellow human beings, a brotherhood that author sees that the hadith redaction uses is broader in scope because it involves the it is more highest elements of God's creatures, namely ,أى يِجش هؤهٌا sentences exclusively aimed at a believer, whereas as fellow humans who cover all countries according to the author's understanding it is and religions.. according to the editorial of other hadiths Nurcholis Madjid argued that faith and the quality of the hadith is is a form of God's grace, and the presence (أَ ْى يَ ِْ ُج َش أَ َخاٍ ُ) stronger is that this prohibition to silence of God's grace creates a spirit of someone applies to our brothers. And the brotherhood. According to him, as understanding of brothers can mean believers, we should be brothers.

Brotherhood is the highest manifestation of 19 the bond of love between humans as a واعلم أن ىجر املسلم أكثر من ثالثة أيام مهما غضب عليو حرام إن واجهو ومل يكلمو حىت بالسالم إال لعذر شرعي ككون املهجور حنو فاسق أو مبتدع فال حيرم وإن كان ىجره ال يفيده ترك الفسق نعم لو علم أن ىجره حيملو على زيادة الفسق امتنع أما لو مل يواجهو فال 20 ,In fact, the Muslims are brothers. Therefore “ حرمة وإن مكث سنٌن كما قالو املدابعي ) شرح قامع الطغيان على try to improve the relationship between your .(siblings..” (QS. Al-Hujurat: 10 شعب اإليمان للشيخ محمد نووي بن عمر الجاوي(

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ِ common solution to solving problems at عن أَِِب ىري رة رضي اهلل عنو قاَل : قاَل رسوُل 21 َ ْ َََُْ َ َ ُ َُْ َ َ َ ُْ .hand ِ اهلل صلى اهلل عليو وسلم : الَ َحتَا َس ُدوا َوالَ فَ ْو َق ثَالَ ِث vs فوق ثالثة أيام c. Use of sentences ِ لَيَا ل تَ نَا َج ُشوا َوالَ تَ بَا َغ ُضوا َوالَ تََداب َُروا َوالَ يَب ْع The use of these sentences certainly ب عض ُكم علَى ب يِع ب ع ٍض وُكونوا ِعباد ا ِهلل إِخواناً َْ ُ ْ َ َْ َْ َ ُْ َ َ ْ َ also affects the meaning, as we all know ِ َ ِِ ِ . الُْم ْسل ُم أ ُخو الُْم ْسلم الَ يَظْل ُموُ َوالَ ََيُْذلُوُ َوالَ more لَيَا ل that in Islam the use of redaction ِ ِ ِ ِ sacred than day. because in Islam important يَ ْكذبُوُ َوالَ َْحيقُرهُ . التم ْقَوى َىُهنَا -َويُشْي ُر إَىل ٍ ِ ِ and historic events occur at night.22 t is ص ْدِرِه ثَالَ َث ممرات – ِبس ِب اْمِر ٍئ من ال مشِّر َ َ َ َ َ hoped that a Muslim after passing through أَن حيِقر أَخاه المسلِم، كل المسلِِم على ْ َْ َ َ ُ ُْ ْ َ ُ ُّ ُْ ْ ََ his nights will certainly get guidance so that ِِ ِ 24 الُْم ْسلم َحَراٌم َدُموُ َوَمالُوُ َوعْر ُضو ُ the next day he will be able to spread peace In the above hadith, there is an through greetings given to his brother. editorial sentence which reads “Lâ d. Correlation with Lâ tadâbaru tadâbaru” which can be interpreted as "Do Another hadith that discusses the not stay away from each other, do not be settling of a Muslim towards his brother is: hostile to each other, do not break the ties of brotherhood, do not turn your back, and ِ حمدث َنَا أَبو الْيمان أَ ْخب رنَا ُشعْيب َع ِن الُّزْىِر ِّى do not silence each other".25 Thus, the َ ُ ََ ََ َ ٌ قال حمدثِىن أَنس بن مالِ ٍك - رضى اهلل عنو - hadith regarding the prohibition of keeping َ َ َ َ َ ُ ْ ُ َ ِ silent (not greeting you) for more than three أَمن َرُسوَل اللمو - صلى اهلل عليو وسلم - قَاَل » days is an example of its meaning “lâ الَ تَ بَا َغ ُضوا ، َوالَ َحتَا َس ُدوا ، َوالَ تََداب َُروا ، َوُكونُوا ِعباد اللمِو إِخوانا ، وال ِحيل لِمسلٍِم أَن ي هجر From Abî Hurairah RA. He said, "Rasulullah" َ َ ْ َ ً َ َ َ ُّ ُ ْ ْ َْ َُ sallallaahu alaihi wasallam said; "Do not envy each ِ ٍ 23 other, cheat each other, hate each other, stay away أَ َخاهُ فَ ْوَق ثَالَثَة أَيمام And other hadith from each other and do not buy things that are being offered by other people. And be you brothers and sisters of Allah. A Muslim is a brother to other Muslims, so he is not allowed to tyrannize him, neglect him, lie to him and insult him. is here (pointing at his chest three times). A person has been 21Nurcholish Madjid, Masyrakat Religius, said to be doing evil if he insults his Muslim brother. Jakarta: Paramadina, 2000, p. 29 Every Muslim's blood is haram for other Muslims, 22Surat Al Qadr and Surat Al Isra‟ as well as his wealth and honor”.HR. Muslim, 23The hadith narrator: Anas bin Malik  Az Arba‟în al-Nawawiy, Hadis No.35 Zuhriy  Syuaib  Abul Yaman  Al Bukhari 25Al-Wâfiy fi al-Syarh al-Arba‟în al- (Kitab Shahih Bukhari) Nawawiyyah, hal.289

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tadâbaru”. So that the form of keeping keeping someone silent because of Allah, it is permissible for more than someone silent for more than three days is three days, namely when it is due to not justified, because the action is religious matters, as explained by al-Imam Ahmad. The argument is categorized tadâbur. However, not all the the story of three people who did not behavior of keeping someone silent for participate in the war of tabk, and the Prophet ordered them to remain more than three days is prohibited. Like the silent for fifty days in order to action of a parent to silence their child with educate them and for fear of hypocrisy befall them. As is the aim of educating / punishing him due to permissible to silence heavy bid'ah his bad behavior, in this context (aiming to experts and people who invite evil and heresies. Imam al-Khithâbiy educate) parents are allowed to remain said, parents are allowed to silence silent for more than three days. their children for the purpose of educating them.”26 e. Silence that is allowed for more than three days f. Three Day Status n Saheeh Muslim, several hadiths The hadith above gives an about the prohibition of mutilating each understanding that it is permissible to silence someone for no more than three تَاب تَ ْح ِشي ِن الِجشج فْق ثالثح “ ,other are included days. According to the understanding of The Haram chapter hushes) ايام تِ َال ُع ْز س َش ْش ِع ي (brother) for more than three days without Ushul Fiqih which is commonly referred to reason (which is permissible according to) as "mafhûm mukhâlafah". In the book 27 the syari'at)”. From the theme of this Marqâh al-Mafâtîh said; ِ ِ chapter, especially to the editor, "without قَاَل ا ْْلَطماِ ُِّب: رِّخص لْلمسلِم أَْن ي ْغ َضب َعلَى ُ َ ُ ْ َ َ reason (which is allowed according to) the ِ ِ ٍ ِِمِِ ِم ِ أَخيو ثََال َث لَيَال لقلتو، َوَال ََيُوُز فَ ْ وقَ َها إال إذَا syari'at” We can understand that the act of ِ ِ ِ ِ مِ َكا َن اْهل ْجَرا ُن يف َح ٍّق م ْن ُحُقوق اللو تَ َعاَىل، keeping someone silent for more than three ِ ,days is prohibited if using worldly reasons فَ يَ ُجوُز فَ ْوَق ذَل َك whereas if there is a reason for shari'ah and religion, the act is still legal. As the 26Kitab Al-Wâfiy fi al-Syarh al-Arba‟în al- Nawawiyyah, hal.289. and see the book Syarkh explanation in the book Al-Wafiy Fi al Shahîh Bukhari, by Ibnu Bathâl, “Kitab al- Adâb, Bâbu Mâ Yajûzu Min al-Hijrân Liman Syarah al Arba'in al Nawawiyyah: „Ashâ”. See too the book Al-Istidzkâr by Ibnu Abd “Tadâbur (silence for someone) al-Bar, Juz 8, p. 290, Maktabah al-Syâmilah. 27Syarkh Misykâh al-Mashâbîh, by Syaikh „ more than three days is haraam if it bin (Sultan) Muhammad, Abu al-Hasan Nûruddîn al- is caused by worldly affairsAs for Malâ al-Harawiy al-Qâriy (w: 1014 H)

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“Al-Khaththâbiy (Abū Sulaiman scholars‟. The first opinion says that the Hamd bin Muhammad bin Ibrâhîm prohibition occurs when a person remains bin al-Khathâb, 931.M—998.M) says, 'It is light (permissible) for a silent for more than three days, while the Muslim to be angry with his brother three days can be forgiven (allowed). The within three days due to at least three days. And it is not allowed to second opinion says that it does not mean exceed three days unless it is silent that it is permissible to keep someone for because of Allah, then it is allowed to exceed three days‟.”28 three days or more. So, no matter how According to Al-Khaththabiy, three many days, if that action silences someone, days of silence a person is classified as a it's still not permissible. This second little time so that it can be forgiven. opinion is the view of the ulama 'which However, there is an redactional of "ufiya states that mafhum mukhalafah cannot be 30 (forgiven)" giving a signal that silencing used as a basis for argument. someone for three days is not allowed. And g. The Value of Peace as the Core of a period of three days to silence someone as Hadith "rukhshah (relief)" in order to facilitate An attitude of peace and connecting human nature. And also because the three with a sense of brotherhood in the context days period (according to al-Khaththâbiy) is of respecting human rights must be relatively small so it is natural to be maintained and enforced to achieve human forgiven.29 unity. The basic factors that become the There are also differing opinions pillars of his strength are brotherhood, 31 regarding the silence for three days among religion, kinship and good deeds.. Islam highly upholds brotherhood and humanity

28Marqâh al-Mafâtîh Syarkh Misykâh al- in the context of realizing peace and Mashâbîh, Juz 8, hal.3146, Dâr al-Fikr, Bairut, libanan, Maktabah Syâmilah al-Ishdâr al-Awâl preventing hostilities. Rasulullah said: 29 Al-Khaththabiy's explanation of the status of "Hear my words and keep them in your "three days" still needs to be contemplated, because the status of three days which he said was few, has heart! know that every Muslim is a brother not yet found a clear ground. In fact, in the Nahwu discipline (more than two = jama '/ many) as well as in Jurisprudence (such as things that cancel prayer, many movements / three movements) which means 30 Shahîh Muslim bi Syarh al-Nawawiy, juz 16, the number three is a large number. Also the reason Babu Tahrîmu al-Tahâsudi wa al-Tabâghu wa al- for being allowed to be silent is for only three days, Tadâburi hal.174. not four or five days. Abu Sulaiman Hamd bin 31Abu al-Hasan Ali al-Bashr al-Mawardi, Etika Muhammad bin Ibrâhîm bin al-Khathâb, Ma‟âlim Agama dan Dunia. Memahami Hakikat Beragama al-Sunan Syarkh Sunan Abî Dawûd, Juz 5, hal.135, dan Berinteraksi di Dunia, (Bandung: Pustaka Bâbu Fîman Yahjuru Akhâhu al-Muslim. Setia, 2003), p. 123

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to every other Muslim, that because of that ice, build a culture of peace and live in now you are one people ". This message harmony. In the hadith studied it is stated was conveyed by the Prophet during the that whoever says greetings first, then he is Hajjatul Wada trip to . Islam has one of the best humans (among the two lofty aspirations in order to maintain peace, people who are silent / do not greet each so that Islam views brotherhood as a other). Islam provides answers to people necessity.32 who are hostile, in order to end their enmity Islam is a manifestation of peace by spreading greetings of peace. It is itself, because both come from the same emphasized in a verse that: ِ ِ root word. As in one of the 99 Asma Allah وعباد الرمح ِن المذين َيشون على اْألَر ِض ىونا 33 َ َ ُ م َْٰ َ َْ ُ َ ََ ْ َ ًْ namely as-Salam (Most Peaceful). Also in ِ ِ َوإذَا َخاطَبَ ُه ُم ا ْْلَاىلُوَن قَالُوا َسَالًما ﴿الفرقان: every lafazh spoken by Muslims during the ٣٦﴾five daily prayers are words of peace. The 34 first word when ending the prayer is Apart from the above verse, the "greetings". When Muslims meet and verse which shows the greeting (respect) to admonish each other, they also say the person giving the greeting is in Surah 'greetings'. And the peak of the final life of an-Nisa 'verse 86 and an-Nur verse 27: Muslims is heaven as a place of peace وإِذَا حيِّيتم بِت ِحيمٍة فَحيُّوا بِأَحسن ِمْن ها أَو رُّدوىا َ ُ ُ َ َ ْ َ َ َ ْ ُ َ Darus Salam). This indicates that peace in) ِ م م ٍ ِ إن الل وَ َكا َن َعلَ ٰى ُك ِّل َش ْيء َحسيبًا ﴿النساء: Islam is the essence of the existence of 35 ٦٣﴾ .Islam itself In the hadith which examines the So that it becomes clear our Greetings to Eliminate Hostility, it also understanding of the hadith under study, teaches peace. That as a human being, it is that the essence of the hadith is to always not appropriate to linger in silence (in order spread peace. to be hostile). So that it is clear that greetings are the best solution to break the 34“And the servants of the Most Merciful are those who walk upon the earth easily, and when the 32Huston Smith, Agama-Agama Manusia, ignorant address them [harshly], they say [words of] (Jakarta: Yayasan Obor Indonesia, 2004), p. 283- peace,.” (QS. Al Furqan: 63) 284. 35“And when you are greeted with a greeting, 33Abdullah Zakiy al-Kaf, Islam Cahaya Dunia greet [in return] with one better than it or [at least] Menuju Keselamatan Akhirat, (Bandug: Pustaka return it [in a like manner]. Indeed, Allah is ever, Setia, 2002), p. 123. over all things, an Accountant..“ (QS. An Nisa: 86)

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Conclusion "Greetings Eliminating Hostility" is of The results of the research have quality Ṣaḥīḥ lighairihi. This conclusion partially shown that the hadith narrated by strengthens the thesis of rejection of al- Abī Hurairah and written by Al-Bukhārī Albānī's judgment on the hadith which is has the quality of hasan lidzatihi. Research considered ḍaīf only in terms of its sanad. on the tawabi', there is no hadith tawabi ', Assessment of the quality of the hadiths there are only hadiths that are similar to the apart from the sanad aspect, also needs to hadiths studied (the narrators are the same consider matan, tawābi‟, as well as the but in different books). Thus, in terms of syawahid of a hadith being studied.. quantity the hadiths studied were the In the hadith which examines the hadith ahad. Greetings to Eliminate Hostility, it also Research on the hadith syawahid, teaches peace. That as a human being, it is found five hadiths that have the same not appropriate to linger in silence (in order meaning as the hadith that is being studied, to be hostile). Silencing someone in the the five hadiths are of Ṣaḥīḥ quality. Thus name of religion with the aim that someone what was originally the hadith in quantity who is being ignored changes their was the hadith ahad, it was elevated to a behavior to be good can be an alternative to famous hadith (ahad-masyhūr). The main the educational process. However, the hadith in the history of Abū Hurairah which indwelling does not have to be continuous, was endorsed by al-Bukhārī has the quality because Islam teaches that everything has of hasan lidzatihi, so that because this rules and levels. And the best way to hadith (which is being researched) has five improve relationships is by greeting and syawahid which are of authentic quality, spreading greetings of peace between then in terms of quality the hadiths studied fellow brothers and sisters, both brothers in are raised to become Ṣaḥīḥ lighairihi. So the faith or between faiths. the conclusion is that the hadith about

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