0 Sanad POSITION AND MATAN Hadith

The scholars of hadith very cautious in accepting a hadith unless it knows from whom they receive after being completely trustworthy. In general, a history of class companions are not required to accept anything periwayatannya. But they were very cautious in accepting tradition.

At the time of Abu Bakr r.a. and Umar r.a. Hadith transmission monitored carefully and will not be accepted if it is not the truth witnessed by another person. Ali bin Abu Talib did not accept the hadith is narrated before being sworn.

Ask a witness to the narrator, not a necessity and just a way to be strong in accepting that contains it. If it does not need to ask the witness or the oath of the narrators, they also receive periwayatannya.

The person asking the witness to swear or narrators for thoroughly justify his acts, not seen as a common law admissibility of hadith transmission. Required to accept the hadith is the full trust to the narrator. If at any time have doubts about her history, it is necessary to imported witness / testimony.

Position sanad in hadith is very important, because the hadith obtained / reported will follow anyone who narrated. With the sanad of a Hadith transmission can be detected which may be accepted or rejected and where the traditions are valid or not, for practiced. Sanad is a noble way to establish Islamic law. There are some traditions and virtues sanad atsar stating, among which are: narrated by Muslim from Ibn Sirin, that he said:

Meaning:

"This science (this tradition), idlah religion, because it's the people who examine you take your religion from them," Abdullah Ibn Mubarak said:

Meaning:

"Describe the sanad of hadith, including a religious duty for otherwise necessary sanad, of course anyone can say what he wanted. Between us with them, is the sanad. Likeness of those who seek the laws of his religion, without requiring a sanad, is like a man who climbed the attic without ladder. "

Ash-Syafii said.

Meaning:

"The parable of those who are looking for (receiving) hadiths without isnad, together with the people who collect firewood in the evening."

Attention to the friends of the sanad in the sanad-sanad memorize it and they mempuyai remarkable memory. Given the attention they preserved the Sunnah of the Prophet expert hands of heretics and liars. Hence also the priests tried to go and traditions traveled to various cities to get closest to the Apostles sanad conducted sanad 'aali

Ibn Hazm said that excerpts of the trust of people who believed until he came to the Prophet SAW. with serially-narrators are the narrators of a privilege from God, especially to the Muslims.

Noting sanad history is a feature of the provisions of the Muslims.

Definition of some terms in the Hadith UlumulBroadly speaking, the hadith sciences can be divided into two, namely the history of science of hadith (riwayah) and the science of hadith diroyat (diroyah).

Broadly speaking, the sciences of hadith can be studied into two narratives of Science (riwayah) and the science of hadith diroyat (diroyah).

Riwayah hadith science is the science that addresses the development of the Sahiburillah hadith, the Prophet Muhammad. behavior in terms of the narrators, on the strength of their memorizing and justice and in terms of the sanad state.

Hadisriwayah science hinges on the ways in which tradition penukilan conducted by experts of hadith, how to convey it to others and to record hadith in a book. From these two fundamental rights, also come various such as:

A. IImu Rijalil Hadith

Rijalil Science of Hadith are:

Meaning:"The science which deals with the narrator of traditions, either from friends, tabi'in, nor from the force after that."

With this knowledge we may know the state of the narrators of hadith from the Prophet received the narrators and the state that received tradition of friends and so on. The science is explained in the brief chronicle of the lives of the narrators, the school held by the narrators and the narrators states that the received tradition.

The science is really important to be studied carefully, because it consists of sanad tradition and honor. Then know the state of the narrators who become sanad is half of knowledge. The books are arranged in science is manifold. There are only describes the narrations from the Companions summary only. There are general histories explaining the narrators-narrators, Some narrators-narrators explain that believed it, There are narrations explaining the narrators are weak-weak, or the mudallis, or the loader maudu tradition '. And there are considered to explain the causes of defects and the causes perceived to be fair to mention the words used to it and the word dignity.

Someone explain the similar names of different designation in writing in the science of Hadith called Mu'talif and Mukhtalif. And there are the names of the narrators describe the same name, another person, Khalil ibn Ahmad example. The name is a lot of people. It was named after Muttafiq and Muftariq. Explain and there are similar names and designations writing, but different ancestry in the title, is in similar posts. Suppose Muhammad ibn Muhammad ibn Aqil and Uqail. It was named Musytabah. And there is also the only call date of the death.

In addition there is also the only explains the names contained in one on one book alone, or: a book of course. In all the labors of the scholars have compiled the books of the dihajati.

The book narrated by the narrators state of friend groups "

Beginning of the scholars who compiled the book of concise history of the friends, is Al-Bukhari (256 H). Then the business was carried out by Muhammad Ibn Saad, then again there are some experts, among them, what matters is explained by Ibn Abd al-Barr (463 H). His book called AI-Istiab.

At the beginning of the seventh century Hijrah, Izzuddin Ibn Athir (630 H) to collect the books that had been developed before his time in a big book called Usdul Grain. Ibn Athir is the brother of Ibn Athir Majdudin Nihayah An-fi author GaribiI Hadith. Book Izzuddin repaired by Ai-Dzahabi (747 H) in the book At-Tajrid.

After that in the ninth century AH, Al-Hafidh Ibn Hajar Al-Asqali up his book is known as AI-Ishabah. Collected in the book Al-Istiab with Usdul Grain and coupled with that is not contained in these books. This book has been summarized by the As-Ainul Ishabah Sayuti in the book.

Al-Bukhari and Muslim have been, well written book that explains the names sahabi just narrated a hadith which are named Wuzdan.

Then, in this chapter ibn Yahya ibn Abdul Wahab Al-Asbahani Mandah (551 AH) wrote a book that explains the names of friends who lived 120 years.
B. Wat Jarhi Ilmul Takdil

Wat Jarhi Destiny science, in its essence is a part of the science of hadith rijalil. However, because this part is regarded as the most important science is used as a stand-alone science. What is meant by ilmul jarhi takdil wat is:

Meaning:"The science that explains about the records that are faced with the narrators and of penakdilannya (just look at the narrators) using specific words and about the dignity, the dignity of those words."

Criticize the transmitters (ie, explaining the situation is not good, so people are not deceived by history-history), has grown since the days of friends.

According to Ibn Adi (365 H) in the book Muqaddimah AI-Kamil, the experts have mentioned the circumstances of the narrators since the days of friends. Among the friends who said a state-narrators are the narrators of hadith of Ibn Abbas (68 H), Ubadah ibn Samit (34 H), and Anas ibn Malik (93 H).

Ash is among tabi'in Syabi (103 AH), Ibn Sirin (110H), Said Ibn AI-Musaiyab (94 H). In those days, still a few people who considered defective. Start a new second century Hijrah found many people who are weak. The weakness was sometimes due to the Irsal traditions, sometimes due to rafa the actual ltadis mauquf and sometimes because of some unintentional errors, such as Abu Harun AI-Abdari (143 H).

After ending the tabi'in, ie in approximately the year 150 Hijrah, researchers began to mention the narrator states, and menajrihkan menakdil them. Among the great scholars who pay attention to this matter, is Yahya. Said ibn al-Qattan (189H), Abdur Rahman ibn Mahdi (198 H) ", after that, Yazid ibn Harun (189 H), Abu Dawud At-Tahyalisi (204 H), Abdur Razaq bin Human (211 H). After that, then the experts preparing the books of history and takdil. In it the narrator explained the situation, which may be accepted and which rejected history.

Among the leaders was looted and takdil Yahya ibn Main (233 H), Ahmad ibn Hanbal (241 H), Muhammad ibn Saad (230 H), Ali Ibn Madini (234 H), Abu Bakr ibn Syaibah (235 H), Ishaq ibn Rahawaih (237 H). After that, Ad-Darimi (255 H), Al-Bukhari (256 H), Al-Ajali (261 H), Muslim (251 H), Abu Zurah (264 H), Baqi ibn Makhlad (276 H), Abu Zurah Ad-Dimasyqi (281 H).

Then in each period there are scholars who consider the state of narrators, to arrive at Ibn Hajar Asqalani (852 H).

The books are arranged on the history and taqdil, there are several kinds. There are people who testified believed, there are those who explain the weak, or the people who menadlieskan traditions. and there is also a top everything off. In addition, there are narrators-narrators describe a course book or several books and there is a complete all the books.

Among the books that complement all of it is: The Book Tabaqat Saad Muhammad ibn Al-Az-Zuhri Basari (23Q H). The book is very large. Inside are the names of friends and tabi'in names of the people afterwards. Then try also some other great scholars, among them Ali Ibn Madini (234 H), Al-Bukhari, Muslim, Al-Hariwi (301 H) and ibn Hatim (327 H). And is very useful for the scholars of hadith and fiqh is the At-Takmil composition of Al-Imam ibn Kathir.

Among the books which describe the people who can be trusted is the Book of As-Siqat, written by Al-Ajaly (261 H) and As-Siqat book written by Ibn Abu Hatim al-Busty Hibban. Included in this section are the books that explain the level-penghapal penghapal traditions. There are many scholars who compiled this book, among them, Az-Zahabi, Ibn Hajar Al-Asqalani and As-Sayuti.

Among the books that describe the people who are weak-weak it is: Ad-Duafa book, written by Al-Bukhari and the book written by Ibn Ad-Duafa Jauzi (587 H)

C. IImu Illail Hadith

Illial science of Hadith, are:

Meaning:Science that explains the causes are hidden, not real, which can mencacatkan traditions.

Which connect the munqati, merafakan the mauqu enter into a tradition and other traditions that Everything is similar, if known, could destroy the validity of the hadith.

Science is a noble science-semulia inherent to the hadith, and smooth-smooth. It can not be known diseases, but by scholars of hadith have perfect knowledge about the dignity, the dignity of narrators and have a strong malakah sanad and honor-honor traditions.

Among the scholars who wrote this science, is Ibn Madini (23 H), Ibn Abi Hatim (327 H), the book he is very good and was named Book of Hadith Illial. In addition, the scholars who wrote the book is the AI-Imam Muslim (261 H), Ad-Daruqutni (357 H) and Muhammad ibn Abdillah AI-Hakim.

D. Ilmun nasil wal abrogated

Ilmun nasih wal null, is:

Meaning:"The science that explains the traditions that have been and are menasihkannya dimansuhkan."

If found a hadith which Maqbul, no one to provide resistance so they are named muhkam traditions. But when confronted by a sederajatnya tradition, but it is easily collected, named Mukhatakiful Hadith Hadith. If it can not be collected and where the latter are known, then it's the latter, named after the former named Nasih and abrogated.

Many experts who compiled the books of fate and mam'uh this, among them Ahmad ibn Ishaq Ad-Dillary (318 H), Muhammad ibn AI-Bahar Asbahani (322 H), Alunad Muhaminad Ibn An-Nah-has (338 H ) And then again there are some scholars who compile them, Muhammad ibn Musa al-Hazimi (584 H) compiled his book, which is named after Al-lktibar. The Book of AI-Iktibar it has been summarized by Ibn Abd al-Haq (744 H).

E. Wuruddil Asbabi science of Hadith, are:

Wuruddil Asbabi science of Hadith, are:

Meaning:"The science that explains the causes of the lowering his saying of the Prophet and the Prophet, its time to tone it down."

Important to know, because science is helping us understand the hadith, as science Ashabin Nuzul help us in understanding the Qur'an.

UIama who first compiled this book and his book is in the public iaIah Hafas Abu Umar ibn Muhammad ibn al-Ukbari King, from student Ahmad (309 H), and then written also by ibhu Ibrahim Muhammad, known by the name Ibn Hamzah al-Husaini (1120 H), in his book AI-Bayan Wat tariff that has been printed in the year 1329 H

F. Talfiqil science of Hadith

Talfiqil science of Hadith, are:

It means: "The science which deals with how to collect the traditions that opposed it."

Way of collecting it occasionally with menakhsiskan the 'amm, or menaqyidkan the absolute, or by looking at the number yangterjadi.

This knowledge is also called the science of Hadith Mukhtaliful. Among the great scholars who have undertaken to compile, this science is al-Imamusy Syafii (204 AH), Ibn Qurtaibah (276 H), At-Tahawi (321 H) and Ibn Jauzi (597 H). At-A Verification named his book, this book is disyarahkan by Al-Ahmad Muhammad Shakir Ustaz and excellent value