Shadhdh & Munkar.

Shadhdh & Munkar.

Menurut al-Shafi'i, hadith shadhdh ("ganjil") ialah hadith yang diriwayatkan oleh seorang yang dipercayai, tetapi bertentangan dengan riwayat orang yang lebih dipercayai daripadanya. Ia tidak termasuk hadith yang unik dari segi kandungannya dan tidak diriwayatkan oleh sesiapa pun yang lain.43 Berdasarkan definisi ini, hadith yang terkenal, "Sesungguhnya amalan itu dinilai mengikut niatnya", tidak dianggap shadhdh kerana ia diriwayatkan oleh Yahya b. Sa'id al-Ansari daripada Muhammad b. Ibrahim al-Taimi daripada 'Alqamah daripada 'Umar, kesemuanya ialah sumber yang dipercayai, walaupun setiap seorang daripada mereka ialah satu-satunya perawi pada peringkat itu.44

According to al-Shafi'i, a shadhdh ("irregular") hadith is one which is reported by a trustworthy person but goes against the narration of a person more reliable than him. It does not include a hadith which is unique in its contents and is not narrated by someone else.43 In the light of this definition, the well-known hadith, "Actions are (judged) according to their intentions", is not considered shadhdh since it has been narrated by Yahya b. Sa'id al-Ansari from Muhammad b. Ibrahim al-Taimi from 'Alqamah from 'Umar, all of whom are trustworthy authorities, although each one of them is the only reporter at that stage.44.

Contoh hadith syadz menurut sebahagian ulama ialah hadith yang diriwayatkan oleh Abu Dawud dan al-Tirmidhi melalui isnad berikut:

An example of a shadhdh hadith according to some scholars is one which Abu Dawud and al-Tirmidhi transmit, through the following isnad:

'Abdul Wahid b. Ziyad --- al-A'mash --- Abu Salih --- Abu Hurairah === Nabi ﷺ: "Apabila seseorang daripada kamu telah mengerjakan dua rakaat sebelum solat Subuh, hendaklah dia berbaring di atas sisi kanannya."

'Abdul Wahid b. Ziyad --- al-A'mash --- Abu Salih --- Abu Hurairah === the Prophet (may Allah bless him and grant him peace): "When one of you offers the two rak'ahs before the Dawn Prayer, he should lie down on his right side.".

Mengenainya, al-Baihaqi berkata.

Regarding it, al-Baihaqi said.

"'Abdul Wahid telah menyalahi sejumlah besar orang dengan riwayat ini, kerana mereka telah meriwayatkan perkara di atas sebagai perbuatan Nabi ﷺ, bukan sebagai sabda baginda; 'Abdul Wahid bersendirian di kalangan murid-murid al-A'mash yang dipercayai dalam meriwayatkan kata-kata ini."45

"'Abdul Wahid has gone against a large number of people with this narration, for they have reported the above as an act of the Prophet (may Allah bless him and grant him peace), and not as his saying; 'Abdul Wahid is alone amongst the trustworthy students of al-A'mash in narrating these words."45

Menurut Ibn Hajar, jika sebuah riwayat yang bertentangan dengan hadis sahih yang lain diriwayatkan oleh perawi yang lemah, ia dikenali sebagai munkar (ditolak).46 Ahli hadis hingga zaman Ahmad biasanya hanya melabelkan mana-mana hadis daripada perawi yang lemah sebagai munkar.47 Kadangkala, sesuatu hadis dilabelkan sebagai munkar kerana kandungannya bercanggah dengan sabda-sabda umum Nabi ﷺ. Al-Khatib (m. 463) memetik al-Rabi' b. Khaitham (m. 63) yang berkata.

According to Ibn Hajar, if a narration which goes against another authentic hadith is reported by a weak narrator, it is known as munkar (denounced).46 Traditionists as late as Ahmad used to simply label any hadith of a weak reporter as munkar.47 Sometimes, a hadith is labelled as munkar because of its contents being contrary to general sayings of the Prophet (may Allah bless him and grant him peace). Al-Khatib (d. 463) quotes al-Rabi' b. Khaitham (d. 63) as saying.

Sebahagian hadith mempunyai cahaya seperti cahaya siang yang kita kenali; manakala sebahagian yang lain mempunyai kegelapan seperti kegelapan malam yang menyebabkan kita menolaknya.

"Some ahadith have a light like that of day, which we recognise; others have a darkness like that of night which makes us reject them.".

Dia juga memetik al-Auza'i (wafat 157 H) yang berkata.

He also quotes al-Auza'i (d. 157) as saying.

"Kami dahulu mendengar hadith-hadith dan membentangkannya kepada sesama ahli hadith, sebagaimana orang membentangkan wang palsu kepada penukar wang: apa yang mereka kenali daripadanya, kami terima, dan apa yang mereka tolak daripadanya, kami juga tolak."48.

"We used to listen to ahadith and present them to fellow traditionists, just as we present forged coins to money-changers: whatever they recognise of them, we accept, and whatever they reject of them, we also reject."48.

Ibn Kathir menyebut dua hadis ini dalam Tafsir beliau; yang pertama boleh diterima, manakala yang kedua bertentangan dengannya dan tidak boleh dipercayai.

Ibn Kathir quotes the following two ahadith in his Tafsir, the first of which is acceptable, whereas the second contradicts it and is unreliable:

1. Ahmad === Abu Mu'awiyah === Hisham b. 'Urwah --- Fatimah bint al-Mundhir --- Asma' bint Abi Bakr, yang berkata, "Ibuku datang (ke Madinah) semasa perjanjian yang dibuat oleh Quraisy, ketika dia masih seorang musyrik. Maka aku pergi menemui Nabi ﷺ dan berkata kepadanya, 'Wahai Rasulullah, ibuku datang dengan kerelaannya: patutkah aku berbuat baik kepadanya?' Baginda menjawab, 'Ya! Berbuatlah baik kepadanya'."

1. Ahmad === Abu Mu'awiyah === Hisham b. 'Urwah --- Fatimah bint al-Mundhir --- Asma' bint Abi Bakr, who said, "My mother came (to Madinah) during the treaty Quraish had made, while she was still a polytheist. So I came to the Prophet (may Allah bless him and grant him peace) and said to him, 'O Messenger of Allah, my mother has come willingly: should I treat her with kindness?' He replied, 'Yes! Treat her with kindness'.".

2. Al-Bazzar === 'Abdullah b. Shabib === Abu Bakr b. Abi Shaibah === Abu Qatadah al-'Adawi -- - anak saudara al-Zuhri --- al-Zuhri --- 'Urwah --- 'A'ishah dan Asma', kedua-duanya berkata, "Ibu kami datang kepada kami di Madinah ketika beliau masih seorang musyrik, semasa perjanjian damai antara kaum Quraisy dan Rasulullah ﷺ. Maka kami berkata, 'Wahai Rasulullah ﷺ, ibu kami datang ke Madinah dengan kerelaannya sendiri: adakah kami boleh berbuat baik kepadanya?' Baginda bersabda, 'Ya! Berbuat baiklah kepadanya'."

2. Al-Bazzar === 'Abdullah b. Shabib === Abu Bakr b. Abi Shaibah === Abu Qatadah al- 'Adawi -- - the nephew of al-Zuhri --- al- Zuhri --- 'Urwah --- 'A'ishah and Asma', both of whom said, "Our mother came to us in Madinah while she was a polytheist, during the peace treaty between the Quraish and the Messenger of Allah (may Allah bless him and grant him peace). So we said, 'O Messenger of Allah, our mother has come to Madinah willingly: do we treat her kindly?' He said, 'Yes! Treat her kindly'.".

Ibn Kathir kemudian mengulas:

Ibn Kathir then remarks:

"Hadis yang (kedua) ini, setahu kami, hanya diriwayatkan melalui jalur al-Zuhri --- 'Urwah --- 'A'isyah. Ia adalah hadis munkar dengan lafaz ini kerana ibu 'A'isyah ialah Ummu Ruman, yang sudah merupakan muhajirah Muslimah, manakala ibu Asma' ialah wanita lain, sebagaimana disebut namanya dalam hadis-hadis yang lain. 49."

"This (latter) hadith, to our knowledge is reported only through this route of al- Zuhri --- 'Urwah --- 'A'ishah. It is a munkar hadith with this text because the mother of 'A'ishah is Umm Ruman, who was already a Muslim emigrant, while the mother of Asma' was another woman, as mentioned by name in other ahadith."49.

Berbeza dengan hadith munkar, jika seorang perawi yang dipercayai didapati menambah sesuatu yang tidak diriwayatkan oleh sumber-sumber sahih yang lain, tambahan itu diterima selagi ia tidak bercanggah dengan mereka; dan ia dikenali sebagai ziyadatu thiqah (tambahan oleh seorang yang dipercayai).50 Contohnya ialah hadith riwayat al-Bukhari dan Muslim daripada Ibn Mas'ud: "Aku bertanya kepada Rasulullah ﷺ, 'Apakah amalan yang paling utama?' Baginda menjawab, 'Solat pada waktunya'." Dua perawi, al-Hasan b. Makdam dan Bindar, meriwayatkannya dengan tambahan, "... pada permulaan waktunya"; kedua-dua al-Hakim dan Ibn Hibban mengisytiharkan tambahan ini sebagai sahih.51

In contrast to a munkar hadith, if a reliable reporter is found to add something which is not narrated by other authentic sources, the addition is accepted as long as it does not contradict them; and is known as ziyadatu thiqah (an addition by one trustworthy).50 An example is the hadith of al-Bukhari and Muslim on the authority of Ibn Mas'ud: "I asked the Messenger of Allah (may Allah bless him and grant him peace), 'Which action is the most virtuous?' He said, 'The Prayer at its due time'." Two reporters, Al-Hasan b. Makdam and Bindar, reported it with the addition, "... at the beginning of its time"; both Al-Hakim and Ibn Hibban declared this addition to be sahih.51.

Mudraj.

Mudraj.

Tambahan oleh perawi kepada teks hadis yang diriwayatkan dinamakan mudraj (sisipan).52 Sebagai contoh, al-Khatib meriwayatkan melalui Abu Qattan dan Shababah --- Shu'bah --- Muhammad b. Ziyad --- Abu Hurairah --- Nabi ﷺ, yang bersabda, "Sempurnakanlah wudhu; celakalah tumit-tumit daripada api Neraka!".

An addition by a reporter to the text of the saying being narrated is termed mudraj (interpolated).52 For example, al-Khatib relates via Abu Qattan and Shababah --- Shu'bah --- Muhammad b. Ziyad --- Abu Hurairah --- The Prophet (may Allah bless him and grant him peace), who said, "Perform the ablution fully; woe to the heels from the Fire!".

Al-Khatib kemudian berkata.

Al-Khatib then remarks.

"Pernyataan, 'Sempurnakanlah wuduk', dibuat oleh Abu Hurairah, manakala pernyataan selepasnya, 'Celakalah tumit daripada Api Neraka!', ialah daripada Nabi ﷺ. Perbezaan antara kedua-duanya difahami daripada riwayat al-Bukhari, yang meriwayatkan hadis yang sama dan memetik Abu Hurairah berkata, "Sempurnakanlah wuduk, kerana Abu 'l-Qasim ﷺ telah bersabda: Celakalah tumit daripada Api Neraka!"."53.

"The statement, 'Perform the ablution fully' is made by Abu Hurairah, while the statement afterwards, 'Woe to the heels from the Fire!', is that of the Prophet (may Allah bless him and grant him peace). The distinction between the two is understood from the narration of al- Bukhari, who transmits the same hadith and quotes Abu Hurairah as saying, "Complete the ablution, for Abu 'l-Qasim (may Allah bless him and grant him peace) said: Woe to the heels from the Fire!"."53.

Tambahan sedemikian boleh didapati pada permulaan, di tengah, atau di akhir, selalunya sebagai penjelasan bagi sesuatu istilah yang digunakan. Idraj (sisipan) paling banyak didapati dalam matan, walaupun terdapat beberapa contoh yang menunjukkan bahawa tambahan sedemikian juga didapati dalam isnad, di mana perawi mencantumkan sebahagian daripada satu isnad ke dalam isnad yang lain. Seorang perawi yang didapati mempunyai tabiat melakukan idraj secara sengaja umumnya tidak diterima riwayatnya dan dianggap sebagai pendusta.54

Such an addition may be found in the beginning, in the middle, or at the end, often in explanation of a term used. Idraj (interpolation) is mostly found in the text, although a few examples show that such additions are found in the isnad as well, where the reporter grafts a part of one isnad into another. A reporter found to be in the habit of intentional idraj is generally unacceptable and considered a liar.54

Namun, para ahli hadis lebih bertolak ansur terhadap perawi yang melakukannya kerana lupa atau untuk menerangkan sesuatu perkataan yang sukar.

However, the traditionists are more lenient towards those reporters who may do so forgetfully or in order to explain a difficult word.