Pembagian Hadits Mutawatir dan Ahad (English version)

by: Arina Rokhil dan Hakki Akmal Labib 
Hadits in terms of more or less narrator who becomes a news source is divided in two types, namely hadits ahad and hadits mutawatir.[1]

1.   Hadits mutawatir

According to the language: mutatabi 'which comes next, or a convoy of between one another there is no distance.

According to the terms of the hadits scholars are:

Hadits reported by a large number of people who think they are agreed in advance indigenous impossible to lie. sanad from the beginning until the end of the chain of transmission, at each level (thabaqat).

The terms of the hadits mutawatir:

a.       Narrated by a large number of narrators.

So that they may not agree to lie. About the number of transmitters is relative, there is no specific limit. According to Abu-Thayib Ath-thayib, the narrator of four people, Ashhab Shafi'i stated five people, and other scholars claim to twenty or forty people.

b.      A balance between the narrators in the first thobaqat with the next thabaqat.

The number of hadits narrators mutawatir, between thabaqat (layers / levels) must be balanced with other thabaqat. Thus, if a hadith narrated by 20 people friends, and then accepted by 10 tabi'in, and then only received by 5 people tabi'in, can not be classified as mutawatir hadith, because the narrators are not balanced between thabaqat with onwards thabaqat .[2]

c.       Based on the five senses.

The news they need to really convey the results of hearing or vision, such as;

"sami'tu" = akumendengar

"sami'na" = we hear

"roaitu" = I see

"roainaa" = we see

Hadits mutawatir classification

The scholars of hadits mutawatir divided into three kinds:

a.       Hadith mutawatir lafdzi

The meaning of mutawatir lafdzi are:

"A (hadith) of the same sound lafadz according to the narrator, and thus also on the law and its meaning."

for example

من كذب علي متعمدافليتبوأمقعده من النار

the Meaning: “ who is deliberately lied to me, and then occupy his seat from hell."

According to Abu Bakr Al-Sairi that, the hadish is narrated marfu by 60 companion. According to Ibn Al-Salah, the hadits is narrated by 62 companion, including the six friends who have been approved will go to heaven.[3]

b.      The hadits mutawatir ma'nawi

Some scholars are saying:

"Hadits which lafadz sound and meaning are different, but can be summed up as a general meaning."

Example:
"Prophet Muhammad did not raise his hands in his prayers besides praying in doa istisqa ' and he raised his hand, so it appears in white both armpits" (Narrated by Bukhari Muslim).

Hadits which have a same meaning with that hadits above there are many, not less than 30 pieces with a different editor. Hadits come out (ditakhrij)  by imam ahmad, al-Hakim and Abu Daud, which reads:

"Rasulullah raised both hands parallel to his shoulders"[4]

c.       Hadith mutawatir Amali

"Something that is easy to say that it comes from religion and have mutawatir among the Muslims that the prophet ordered to do it or do it or similar to it"

It is some different history, it contains one or one trait or a deed. In summary, some stories are not the same, but contains a hadith concerning the purpose or charitable acts the prophet, that prophet deeds are narrated by the crowd to the crowd again.

Example, Maghrib prayer three rakaat.

Description:

1)   A history explained, that in hadlar (own country) the Prophet prayed three raka’at.

2)    history shows, that the prophet Safar prayer maghrib three raka’at.

3)   A history of the prophet say maghrib prayer in Medina three raka’at.

4)   A history of preaching, that the companion of the three raka’at maghrib prayer, Known to the prophet.

5)   And the others.

All the stories are different, but the point of the show and establish that the maghrib prayer is three raka’at.[5]

2.   Hadits Ahad

According to the language means al-Wahid or One. Thus, hadits ahad is a message delivered by one person. In term one of the scholars said:

Hadits that do not meet the requirements hadits mutawatir, hadits narrations besides mutawatir, or hadits which sanad legitimate and continued up to the source (the Prophet) but gives the sense zhanni and not until the qath'i and yaqin.

Division hadits ahad:

Hadits ahad when the terms of the number of transmitters in sanad divided into three kinds, namely the Hadith masyhur, Hadits Aziz, and Hadits Gharib.

a.       Hadits masyhur

Masyhur according to language is: muntasyir, mutafasysyie = something that has been spread and popular, while in term is the hadits narrated by three persons or more on each thabaqat-and do not reach the level of mutawatir.

b.      Hadits Aziz

Hadits Aziz is the hadits narrated by two or three transmitters in one thabaqah. This is the definition of Ibn Salah and followed by Imam Nawawi. Hadits history of two or three transmitters can be categorized aziz. Ibn Hajar more inclined to history for two people and three people aziz definition for the definition of masyhur.

Examples are categorized hadits aziz :

لا يؤمن احدكم حتي أكون أحب إليه من والده و الناس اجمعين

the Meaning: No one's perfect faith if he has not loved me more than his love for his parents, children and all people.

c.       Hadits Gharib

Hadits Gharib is the hadits narrated by only one person in one thabaqah. Named that because he seems aloof, isolated from the other or away from masyhur  or mutawatir level. Like people who go far estranged from his relatives. Example:

 كلمتان خفيفتان علي اللسان ثقيلتان في الميزان حبيبتان إلي الرحمن سبحان الله وبحمده سبحان الله العظيم

the Meaning: There are two light sentences to be spoken by the tongue but heavy weight scales and greatly loved by God, the sentence is Subhanallah wa bihamdih.

This hadits narrated by a companion at a level just by Abu Hurairah, as well as to the next level which is only related by a narrator.

3.   Hujjatulhadits mutawatir and ahad

Hadits Mutawatir value has the value 'dlaluri', namely the need to accept and do  accordance with the given by the hadits mutawatir, bring to the belief that qath'i (definitely).

Was a matter of hadits mutawatir narrators are undisputed, both of justice and  dlabit it, because the existence of such a stringent requirement, as defined above, making them impossible agree to lie.

Hadits Ahad sometimes be judged by their divisions genuine, good and week depend on the terms of acceptance of hadits. Hujjatulhadits ahad, hadits  ahad many of scholars agree that can be used as evidence, as long as the hadits categorized Maqbul, qualified acceptance or hadits.[6]

Conclusion

From the above we can conclude that if a hadits in terms of number of (somewhat) narrators of the hadith can be divided into two parts, namely the hadits mutawatir and Ahad.

There was no difference of opinion among Muslim scholars about kehujahan (authority argument) hadith mutawatir, because it was considered produce a sure conviction (qath'i) and not a presumption (zhanni).

But hadith ahad is not qath’i, as Hadis mutawatir. Hadits ahad only make use of zan, therefore it was necessary to hold an investigation so that it can be seen Maqbul and mardud. if proved it is known that the hadits is not rejected, in the sense Maqbul, then they agreed that the hadits must be practiced as tradition hadits mutawatir. balance should we use in hujjah with the hadits, is to check "Do hadits Maqbul or mardud". If Maqbul, we may hujjah with it. if mardud, we can’t  iktiqat and we also can not practice it. 

BIBLIOGRAPHY

T.M. Hasbi ash-shidieqy. Sejarah pengantar ilmu hadits. Jakarta: bulan bintang.1988.

Jalal Al-din ismail, buhuts fi ulum Al-hadits, (mesir: Maktabah Al-Azhar,t.t)

enam sahabat tersebut adalah Abu bakar al-shidiq, umar bin khatab, usman bin auf, said bin malik, said bin zaid, dan ubaidah ibn jarrah.

A. Qadir Hassan. Penerangan Ilmu Hadiest Juz 1-2. (Bangil:Al-Muslimun, 1966).

Zeid B. Smeer. Ulumum Hadist Pengantar Studi Hadist Praktis. (Malang, UIN- Malang Press).

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[1] T.M. Hasbi ash-shidieqy. Sejarah pengantar ilmu hadits. Jakarta: bulan bintang.1988. hlm 200-226.

[2] Jalal Al-din ismail, buhuts fi ulum Al-hadits, (mesir: Maktabah Al-Azhar,t.t)hlm. 114.

[3] enam sahabat tersebut adalah Abu bakar al-shidiq, umar bin khatab, usman bin auf, said bin malik, said bin zaid, dan ubaidah ibn jarrah.

[4] Opcit. Hlm. 164-165.

[5] A. Qadir Hassan. Penerangan Ilmu Hadiest Juz 1-2. (Bangil:Al-Muslimun, 1966). H 37-42

[6] Zeid B. Smeer. Ulumum Hadist Pengantar Studi Hadist Praktis. (Malang, UIN- Malang Press). H. 44-45