GJAT | JUNE 2017 | VOL 7 ISSUE 1 | 29 ISSN : 2232-0474 | E-ISSN : 2232-0482 www.gjat.my The Influence of al-Sahihayn on Popular Hadith Literatures: The Case of Khazinah al-AsrarJalilah al-Adhkar Wahyu Hidayat Abdullah (Corresponding author) Faculty of Human Science, Universiti Pendidikan Sultan Idris (UPSI), Tanjong Malim, 35900 Perak, Malaysia Tel: +6019-5723122 E-mail: [email protected] Muhammad Mustaqim Mohd Zarif Faculty of Quranic and Sunnah Studies, Universiti Sains Islam Malaysia (USIM), Bandar Baru Nilai, 71800 Nilai, Negeri Sembilan, Malaysia Tel: +6017-2609522 E-mail: [email protected] Abd Hadi Borham Faculty of Human Science, Universiti Pendidikan Sultan Idris (UPSI), Tanjong Malim, 35900 Perak, Malaysia Tel: +6019-2564086 E-mail: [email protected] Azmil Hashim Faculty of Human Science, Universiti Pendidikan Sultan Idris (UPSI), Tanjong Malim, 35900 Perak, Malaysia Tel: +60193375119 E-mail: [email protected] Abstract its extensive methodology on succeeding hadith works, particularly in Southeast Asia. The compilations of authentic hadith by al- Bukhari (d. 870) and Muslim (d. 875) known Keywords: al-Sahihayn; Sahih al-Bukhari; collectively as al-Sahihayn serve for the Sunnis Sahih Muslim; Muhammad Haqqi al-Nazilli; as the second highest source of religion after the Malay World Quran. The stringent methods in hadith selection and appraisal in these books have contributed Introduction to their credibility and reliability as a primary religious source, and many succeeding works Although the recording of the hadith has started attempted to emulate them, though with varying since the lifetime of the Prophet (s.a.w), it results. Some popular hadith literatures have was not until a few centuries later that saw the also utilized al-Sahihayn as their main source proliferation of organized and canonical hadith of hadith quotation to enhance their status of collections. These hadith works, organized in acceptance, notwithstanding some compromises written form, aimed to present the corpus of and modifications. This is particularly the case the prophetic traditions in its purest form while with a 19th century hadith compilation known distinguishing other forms of traditions and as Khazinah al-Asrar Jalilah al-Adhkar by commentaries from the companions and their Muhammad Haqqi al-Nazilli (d. 1884). Thus, followers. Thus, for most of the scholars, the this paper aims to delve into this topic in third century of Hijrah was known as the golden further details. It attempts to analyze the role age of hadith; both in terms of the number of and influence of al-Sahihayn on Khazinah al- hadith scholars and narrators at that time and Asrar, the extent of compliance of its author the canonical works they produced (Abu Zahw, with the former, and the overall implication of 1984). This journal is a member of and subscribes to the principles of the Committee on Publication Ethics (COPE) GJAT | JUNE 2017 | VOL 7 ISSUE 1 | 30 ISSN : 2232-0474 | E-ISSN : 2232-0482 www.gjat.my More importantly, two most significant canonical usually more popular and widespread amongst hadith collections were also compiled in this the people though not necessarily authentic in period, namely the Sahihs by Muhammad ibn terms of the status of its hadith. Isma‘il al-Bukhari and Muslim ibn Hajjaj al- Qushayri. Collectively, their works are known In the case of Khazinah al-Asrar in particular, as al-Sahihayn and held by the Sunnis as the its author intended to produce a compilation second most authentic source of religion and law of authentic hadith on virtuous deeds relating after the Quran. The stringent methods in hadith to the Quran and its verses for the sake of its selection and appraisal in these books have teaching and practice. In doing so, he has also contributed to their credibility and reliability alluded to al-Sahihayn as a source and model as a primary religious source as testified by the of its composition albeit some modifications consensus of the Muslim scholars on the matter and compromises. Its popularity amongst the (Kamal, 2001). religious students in the 19th century cultural milieu of Mecca, particularly those from the The credential of al-Sahihayn as a storehouse of Malay World, has seen its use as their main authentic hadith has also attracted succeeding reference for hadith both in terms of teaching authors and scholars to quote hadith from these and producing subsequent religious works. books and emulate the methods employed in Therefore, utilizing al-Sahihayn is an effective hadith appraisal, though with varying results. For way to increase the reputation of a popular work instance, the Mustadrak ‘ala al-Sahihayn was by alluding to the authority of al-Bukhari and specially composed by al-Hakim al-Naysaburi Muslim and ensure its acceptance amongst (d. 1014) to compile hadith that he believed the scholarly circle as well. Examples of such to conform to the methods of acceptance in works include the collection of forty hadith al-Sahihayn. Nonetheless, al-Hakim’s own (Arba‘in) and Riyadh al-Salihin by Muhy al- understanding on the matter has led him to Din al-Nawawi (d. 1277), Mishkat al-Masabih also include numerous hadiths that are weak and by al-Tabrizi (d. 1341), Bulugh al-Maram min spurious, and this has invited criticism from the Adillah al-Ahkam by Ibn Hajar al-‘Asqalani (d. community of hadith scholars (M.Mustaqim, 1449), al-Fawa’id al-Bahiyyah fi al-Ahadith 2010). Other similar works include al-Ilzamat al-Nabawiyyah by Nur al-Din al-Raniri (d. by al-Dar al-Qutni (d. 995), al-Mustakhraj 1658), Khazinah al-Asrar Jalilah al-Adhkar by ‘ala al-Sahihayn by Abu Nu‘aym al-Isfahani Muhammad Haqqi al-Nazilli, and many others. (d. 1038) and many others (al-KhayrAbadi, 1999). These works are considered as primary Thus, it is the aim of this paper to delve into this references in the sense that the hadith contained topic in further details. It attempts to analyze the therein are accompanied by the chains of its role and influence ofal-Sahihayn on Khazinah transmission of its authors directly to the al-Asrar, the extent of compliance of its author Prophet. with the former and the overall implication of its eclectic methodology on succeeding hadith On the other hand, popular hadith literatures are works, particularly in Southeast Asia. also found to utilize al-Sahihayn as its source for hadith quotation and organization. Contrary Al-Sahihayn: An Overview of Its Method to the primary references, popular hadith works and Organization usually contain quotations of hadith in certain aspects of the religion from various sources. In the field of hadith studies, the term al- The focus is to present the text of the hadith Sahihayn is also used interchangeably with without mentioning its chain of transmission muttafaq ‘alayh and ma rawahu al-Shaykhan, for the sake of brevity. However, due to its that means, any tradition that is jointly narrated conciseness and practicality, these works are and agreed upon as sahih or authentic by both This journal is a member of and subscribes to the principles of the Committee on Publication Ethics (COPE) GJAT | JUNE 2017 | VOL 7 ISSUE 1 | 31 ISSN : 2232-0474 | E-ISSN : 2232-0482 www.gjat.my al-Bukhari and Muslim. It stands at the top of by al-Bukhari due to the uncertainty on the the hierarchy in terms of hadith authenticity and status of his hadith acquisition from his father. followed by traditions that are only narrated Muslim on the other hand, accepted the hadith either by al-Bukhari or Muslim individually, narrated by Suhayl upon verifying from various and subsequently other narrators and authors of sources that he had actually received the hadith the Four Books of Hadith (al-sunan al-arba‘ah) orally from his father, thus resolving the doubt (Hamid, 2001). According to al-Nawawi (2001), surrounding his status (al-Maqdisi, 1991). the scholars have collectively acknowledged al-Sahihayn as the most authentic source after In addition, it was the practice of al-Bukhari to the Quran, a decision that is also unanimously prefer hadith transmitted by first degree narrators agreed upon by the Muslim communities. known to profess the highest level of integrity There are many factors that contributed to due to their long period of studies with their the prestigious status of al-Sahihayn over teachers. On the other hand, Muslim accepted the mass corpus of hadith literatures. For the both the first and second degree narrators known purpose of this paper, only two main aspects to trustworthy as long as they have studied are highlighted, which are its criteria of hadith directly with their teachers regardless of the time selection and method of organization. spent (al-Hazimi, 1991). In a similar manner, al-Bukhari has also stipulated the need for the Regarding its criteria of hadith selection, it is narrators to have physically met and narrated important to note that in order for a hadith to be hadith from one another before their hadith can considered as authentic, it must meet the five be accepted, although Muslim is less stringent in stipulated criteria as follow: Firstly, its chain this aspect and accepted narrators who lived in of transmission (isnad) must be continuous the same period of time and had the opportunity from the narrator to the Prophet SAW without to meet one another (M.Mustaqim, 2010). any broken link. Secondly, all of its narrators From this, it is clear that the meticulous effort must be known as pious and trustworthy undertaken by al-Bukhari and Muslim to ensure (thiqah). Thirdly, they must also be credible the authenticity of hadith has surpassed the and consistent in their memory (dabt).