PAPER

HADITH AS A SOURCE OF ISLAMIC

TEACHINGS

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STATE ISLAMIC RELIGIOUS INSTITUTE SYAIKH ABDURRAHMAN SIDDIK
BANGKA BELITUNG
2022
FOREWORD

Assalamualaikum Wr. Wb.

Praise and gratitude we pray to the presence of Allah SWT because only
with the abundance of grace, taufik and His guidance can we complete this paper.
Shalawat and greetings may be poured out on the Prophet Muhammad SAW, his
family, friends and followers until the end of time. We thank the lecturers who
have guided us in completing this paper well.
We made this paper in order to fulfill our duties as students and this paper is
used as a source of discussion as it should be. We are aware of the many
shortcomings contained in this paper, therefore we apologize for any
shortcomings. A few words of introduction that we can convey
Wassalamualaikum Wr. Wb.

Compiler

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 TABLE OF CONTENTS

TITLE PAGE .................................................................................................i

FOREWORD .................................................................................................ii
TABLE OF CONTENTS ..............................................................................iii
CHAPTER I INTRODUCTION
A. Background ...............................................................................1
B. Problem Formulation ................................................................1
CHAPTER II DISCUSSION
A. Meaning of hadith, sunnah, khobar and atsar............................
B. Hadith structure..........................................................................
C. Position and Function of Hadith................................................
CHAPTER III CLOSING
A. Conclusion..................................................................................
BIBLIOGRAPHY...........................................................................................

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 CHAPTER I
INTRODUCTION

A. Background
Allah SWT sent His Prophets and Messengers to the human race to guide them to the
straight and true path so that they will be happy in this world and the hereafter. Rasulullah was
born into this world with the message of Islam, the true guidance. Syariah Law is the Shariah
sermon (God's call as a lawmaker), both those whose source is certain (qath'i tsubut) such as the
Qur'an and Hadith, as well as rulings whose source is still strong conjecture (zanni tsubut) such
as hadiths that are not classified as mutawatir .
Hadith is the second source of Islamic law after the Qur'an. Hadith has a very important
function to the Qur'an. In that function, the hadith explains the verses of the Qur'an that there is
no explanation that can be understood in them. Therefore, in this paper it will be explained about
the function of hadith in relation to the Qur'an and the proofs of the hadith argument .
For the sake of neutralization of hadith, in the process and further developments of hadith
scholars made serious efforts in the form of selecting hadith by assessing hadith narrators from
various thabaqat (levels) strictly. 1After this process, the hadith is not automatically saved and
directly used or used as a reference in the determination of Islamic law. Hadith continues to be
evaluated so that almost no discipline is as careful in referring to sources as is experienced by
hadith science.

B. Formulation of the problem

1. What is meant by hadith, sunnah, khobar and atsar?
2. What is the structure of the hadith which includes the sanad, matan and rowi/mukhorij?
3. What is the position and function of hadith?

CHAPTER II

1
Nuruddin 'Itr, Manahij al-Muhadditsin al-'Ammah fi al-Riwayah wa al-Tashnif, (Egypt: Darussalam, 2014),
p. 24.

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 DISCUSSION

A. Definition of hadith, sunnah, khobar and atsar

1. Definition of Hadith
Hadith ( ‫ ) الحديث‬literally means Al- Jadiid ( ‫ ) الجديد‬which means something new;
which is the opposite of Al-Qadiim ( ‫ ) القديم‬which means something old. While the hadith
according to the terms of the hadith experts are:
 

‫ ٍل‬،‫ا لَى النَّبِ ِّي لَّى هللاُ لَ ْي ِه لَّ َم ٍل‬،

Is everything that is based on the Prophet sallallaahu 'alaihi wasallam both words,
deeds, approval, and character.2
 
From this definition, we can see that hadith is everything that is based on the
Prophet sallallaahu 'alaihi wasallam , whether it is words, actions, approval, physical
characteristics, or personality.
Until the motion and silence when awake or asleep is also referred to as a hadith.
Therefore this understanding also includes every situation of the Prophet Muhammad
sallallaahu 'alaihi wasallam according to hadith experts.
 
2. Definition of Sunnah
Sunnah ( ‫ ) السنة‬literally means As-Siirah Al-Muttaba'ah ( ‫ ) السيرة المتبعة‬which means
the path to be followed. Every path and journey that is followed is called a sunnah, be it a
good path or a bad path.
The sunnah according to the terms of the hadith experts is: Everything that is
quoted from the Prophet sallallaahu 'alaihi wasallam , whether it is words, deeds,
approvals, physical characteristics, personality, and life's journey, both before being sent
and after being sent.
3. Definition of Khabar

2
Salih Al Utsaimin, Mustholah Al Hadits, (Cairo: Maktabah Ilmi, 1994), p. 5

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 Khabar ( ‫ ) الخبر‬literally means An-Naba ' ( ‫ ) النبأ‬which means news or news. As
for the term khabar, this means the hadith so that it has the same definition as the hadith.
However, according to another opinion states that this news is more general than
the hadith. So the definition of khabar is everything that is based on the Prophet
sallallaahu 'alaihi wasallam and also on other than him. Shaykh Uthaimin says:
 

‫ْال َخبَ ُر ا لَى النَّبِ ِّي لَّى هللاُ لَ ْي ِه لَّ َم لَى‬

 
Khabar is everything that is based on the Prophet sallallaahu 'alaihi wasallam and is
also based on others.3
 
4. Understanding Atsar
Atsar ( ‫ ) األثر‬literally means Baqiyyatu Ash-Syaii ' ( ‫ ) الشيء‬which means the rest of
something, or traces. As for the terms, atsar are:
 

‫ص َحابِي التَّابِ ِعي‬

َّ ‫ا لَى ال‬
Everything that rests on friends or tabi'in.4

Sometimes atsar is also defined with everything that is based on the Prophet
sallallaahu 'alaihi wasallam . But usually the mention is based on the editorial "from the
Prophet sallallaahu 'alaihi wasallam" so that the mention is like this:
 

‫اَأْلثَ ِر النَّبِ ِّي لَّى هللاُ لَ ْي ِه لَّ َم‬

In an atsar from the Prophet sallallaahu 'alaihi wasallam . . .

B. Hadith structure which includes sanad, matan and rowi/mukhorij

3
Salih Al Utsaimin, Mustholah Al Hadits, (Cairo: Maktabah Ilmi, 1994), p. 5
4
Ibid

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1. Hadith Sanad
1) Definition of Hadith Sanad
Literally the word sanad means backrest, grip (mu'tamad). While there are
two terminological definitions as follows:
a) The link in the chain of those who deliver matan.
b) Matan connecting road, (whose) names of narrators are arranged.

So, a series of names that convey a hadith is called sanad, or in other words
sanad hadith.
Sanad is the chain of narrators/narrators (narrators) of hadith. Sanad consists o f
a l l s p e a k e r s s t a r t i n g f r o m t h e p e r s o n w h o r e c o r d e d t h e h a d i t h in
his book (the book of hadith) until reaching the Prophet SAW. Sanad gives an
impression of the authenticity of a narration.
Example: Musaddad reported that Yahya as reported by Syu'bah, from
Qatadah from Anas from the Prophet SAW he said: "The faith of a person among
you is not perfect until he loves for his brother what he loves for himself". (HR
Bukhari).
So the related hadith chain is Al-Bukhari > Musaddad > Yahya > Shu'bah >
Qatadah > Anas > Prophet Muhammad SAW.
A hadith can have several sanad with the number of speakers / narrators
varying in the layers of the sanad, the layers in the sanad are called
thaqabah. The significance of the number of sanad and speakers in e a c h
thaqabah sanad will determine the degree of the hadith, this is
explained further in the classification of hadith.
So what needs to be observed in understanding the Hadith related to the sanad
are:
a) The integrity of the sanad
b) Amount
c) The narrator at last

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 Actually, the use of sanad has been known since before the arrival of Islam.
This is applied in citing various books and other sciences. However, the majority of
the application of the sanad is used in quoting the hadiths of the Prophet.

2) Isnad, Musnid, and Musnad

a) Isnad
In terms of language, isnad means lifting the hadith up to the person who
pronounces it. Isnad is a form or process. While the sanad is the situation.
However, some of the hadith experts state that the word isnad has the same
meaning as the word sanad, which is a net of hadith transmission. According to Ibn
al-Mubarak, isnad is part of religion, if there was no isnad, people would say
anything, according to what they wanted.
b) Musnid
A musnid is a person who narrates a hadith with its sanad, whether he has the
knowledge or not, unless he narrates the hadith alone.
c) Musnad
As for musnad, it is the material of the hadith that is notarized.
I n terms of terminology, the word musnad has three meanings, namely:
 A book that collects the hadith system of each companion's
narration, for example the Musnad of Imam Ahmad;
 A marfu' hadith whose chain of transmission is muttashil, then such a
hadith is called a musnad hadith;
 Meaning sanad but in the form of Mashdar Mim.

2. Matan Hadith
Matn literally comes from the Arabic matn which means anything that protrudes
from the (surface) of the earth, it also means something that looks clear, stands out, the
back of the road or part of the ground that is hard and protrudes upwards, matnul-ard
means the outer layer/skin of the earth. , and which means strong/sturdy.

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 Meanwhile, according to the terminology of Hadith Science, al-Badr bin Jama'ah
gives the definition of matan, namely:
a) Matan is the editor (kalam) at the end of the chain.
b) Matan is the words (redaction) of the hadith that can be understood its meaning.

Matan hadith is also called the talk or news material that is overwritten by the last
sanad . Whether the conversation is the words of the Prophet Muhammad, friends or
tabi'in. Either the content of the conversation is about the actions of the Prophet
or the actions of the companions which the Prophet SAW did not refute.

Thus it can be said that matan is an editorial or text for hadith. F r o m

t h e p r e v i o u s e x a m p l e , t h e relevant hadith are:
"The faith of one of you is not perfect so that he loves for his brother what
he loves for himself."
Regarding the matan or the editorial, what needs to be observed
in understanding the hadith is the end of the sanad as the source of the editorial,
whether it ends in the Prophet Muhammad or not, the matan of the hadith
itself in relation to other hadiths that are stronger in the chain (whether there are those
that weaken or strengthen them) and followed by a verse in the Qur'an (whether
there is a contradiction or not).
During the history of hadith, almost all of the concepts of
teachings brought by the Apostles were narrated/rediscussed by the
companions with t h e i r r e s p e c t i v e F a q a h a h a n d l i n g u i s t i c s k i l l s , including
the qauli hadith. which is then passed on by the next generation with
v a r i o u s a n d v e r y p e r s o n a l c a p a c i t i e s . So it is understandable if the lafazh that
formulate the concept of the teaching have many different editorials as documented
in various collections of books and sometimes the lafazh are n o t f l u e n t ( rakikul-lafdh
) . S u c h i s t h e riwayah bil-ma'na. So it is a fatal mistake if someone cultivates lafadh
matan and considers it sacred. Because the hadith is very different from the
qath'iyyuts-tsubut al-Qur'an as promised by Allah in the letter al-Hijr verse 9
regarding the assurance of the authenticity of the al-Qur'an both in terms of text
and doctrinal substance.

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 The layout of the matan in the complete structure of the presentation of the hadith is
always a t t h e e n d a f t e r t h e m e n t i o n o f t h e s a n a d . T h e laying p o l i c y
designates the function of the sanad as an introduction to data
r e g a r d i n g the historical process of transferring hadith information from its
sources. In other words, the function of the sanad is a medium of scientific
accountability for the historical facts of the hadith text.

3. Mukharrij
The literal meaning of the word mukharrij which comes from the word kharraja is a
person who issues. The meaning can also be derived from the word akhraja with the
meaning of mukhrij. According to hadith experts, what is meant by mukharrij is as
follows: (Mukhrij or mukharrij: people who play a role in the collection of hadith). It can
also be defined Muharrijul Hadith is a person who mentions the narrator of hadith. This
term is different from al-muhdits/al-muhaddits who have expertise in the process of
hadith travel and know a lot about the names of narrators, matann-matan with their lines
of narration, and the weaknesses of hadith.
Anyone can be called a mukharrij when he informs a hadith both in oral and written
form by including the complete sanad as evidence that can be accounted for about the
history of hadith transmission. To be sure, mukharrij is the last perwi (the person who
was the last to inform) in the lineage of the chain of sanad.
Thus it can be understood that what is meant by mukharrij or mukhrij are
narrators of hadith (rawi), or people who have succeeded in compiling a book in the
form of a collection of hadith, such as al - Bukhari, Muslim, Malik, Ahmad, etc. In
the hadith example above al- Bukhari is a mukharrij / mukhrij / narrator for a hadith.
Everyone who struggles in the field of hadith can be classified into
several levels, among others as follows:
a) Al-Talib; is a person who is studying hadith.
b) Al-Muhadditsun; is a person who deepens and analyzes the hadith in terms of
narration and travel.
c) Al-Hafidz; is a person who memorizes at least 100,000 hadiths.
d) Al-Hujjah; is a person who memorizes at least 300,000 hadiths.

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 e) Al-Hakim; is a person who masters matters related to hadith as a whole, both
knowledge and mushthalahul hadith.
6. Amirul Mu'minin fil hadith; This is the highest level.

According to Sheikh Fathuddin bin Sayyid al-Naas, al-muhaddits in today's

age are people who struggle/busy studying hadiths both narrated and narrated, combining
their narrators by studying current narrators with other narrators to
a depth, so that they are able to know the teacher and the teacher's
t e a c h e r narrator until next.

C. Position and Function of Hadith

1. The position of Hadith in Islam
The Sunnah is the second source of Islamic law (guidelines of life for Muslims)
after the Qur'an. For those who have faith in the Qur'an as the source of Islamic law, they
must automatically believe that the Sunnah is also the source of Islamic law. For those
who reject the truth of the Sunnah as the source of Islamic law, they are not only guilty of
sin, but also apostasy from the law. The verses of the Qur'an alone are sufficient reasons
for the certainty of the truth of Al-Hadith, this is the source of Islamic law.5
To find out the extent of the position of hadith as a source of Islamic law, it can be
seen in several arguments such as the following:
a) AL-QUR'AN
There are many verses in the Qur'an that explain believing and accepting
everything that the Prophet SAW delivered to his people to be used as a guide
for life.6 Among them are: Ali Imran which means "Allah will never leave
believers like you are now, until He separates the bad (hypocrites) from the good
(believers). And God will never show you things that are unseen, but God will
choose whomever He wants from among His Messengers. Therefore, believe in

5
Mohammad Nor Ichwan, Studi Ilmu Hadis, (Semarang: Rasail Media Group, 2007), p. 30
6
Munzier Suparta, Science of Hadith, (Jakarta: PT RajaGrafindo Persada, 2008), p.65

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 Allah and His Messengers and if you believe and have piety, then for you will be
a great reward."
In Surat An-Nisa verse 136 Allah SWT said, which means the following:
"O you who believe, keep your faith in Allah and His Messenger and in the
Book that Allah sent down to His Messenger, as well as the Book that Allah sent
down before. For whoever disbelieves in Allah, His Angels, His Messengers,
and the Day to come, that person has truly gone astray."
In Surat Ali Imran above, Allah separates the believers from the
hypocrites. He will also improve the condition of the believers and strengthen
their faith. Therefore, believers are required to keep faith in Allah SWT and His
Messenger.
In Surat An-Nisa verse 136, as in Surat Ali Imran verse 179, Allah calls
upon Muslims to believe in Allah, His Messenger (Muhammad SAW), the Al-
Qur'an, and the book revealed before. Then at the end of the verse, Allah SWT
Threatens those who disobey His call.7
In addition to commanding Muslims to believe in the Messenger of God,
God also calls for His people to obey all forms of legislation and regulations that
he brings, both in the form of orders and prohibitions, Demanding obedience and
obedience to the Messenger of God.
b) PROOF OF AL-HADIST
In one of the messages of the Prophet SAW Regarding the obligation to
make the hadith as a guide to life alongside the Al-Qur'an as the main guide, it is
in his words:
It means:
"I have left two heirlooms for you all, and you will not go astray
forever, as long as you always hold fast to both, namely the Book of Allah
and the Sunnah of His Messenger." (HR Judge)

7
Mifdhol Abdurrahman, Introduction to Hadith Studies, (Jakarta: Pustaka Al-Kautsar, 2008), p. 30

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 The hadith above, shows us that sticking to the hadith or making the
hadith, as a guide and guide in life is mandatory, as it is obligatory to hold fast to
the Qur'an .8
c) ULAMA'S AGREEMENT (IJMA')
Muslims have agreed to make Hadith as one of the legal bases in deeds
because it is in accordance with what God wants. Acceptance of hadith is the
same as their acceptance of the Qur'an, because they are both sources of Islamic
law.
The agreement of the Muslims in believing, accepting, and practicing all
the provisions contained in the hadith has been done since the time of the
Messenger of Allah, after his death, the time of Khulafaur Ar-Rasyidin until the
following times and no one denies it.

2. Function of Hadith for the Qur'an

As the second source of teaching after the Qur'an, the hadith appeared to explain (
bayan ) the generality of the Qur'an's content.
Allah SWT sent down the Qur'an for mankind, so that the Qur'an could be
understood by humans, so the Prophet SAW was ordered to explain the content and ways
of implementing his teachings to them through his hadiths. 9
The explanation referred to above was later elaborated by the scholars into various
forms of explanation. Broadly speaking, there are four functional forms of hadith
explanation of the Qur'an as follows;
a) Bayan at-Taqrir
Bayan al-taqrir is also called bayan al-ta'kid and bayan al-itsbat . What is meant
by this verse is to establish and strengthen what has been explained in the Qur'an.
The function of the hadith in this case only reinforces the content of the Qur'an.
Abu Hamadah calls this bayan taqrir or bayan ta'kid with the term bayan al-
muwafiq li al-nas al-kitab. This is because the hadiths appeared in line with the
text of the Qur'an.9
b) Bayan at-Tafsir
8
Mifdhol Abdurrahman, Introduction to the Study.......... p. 36
9
Agus Solahudin, Ulumul Hadis, (Bandung: Pustaka Setia, 2011), p.82

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 What is meant by bayan at-tafsir is a hadith explanation of verses that require
further detail or explanation, such as mujmal, mutlaq, and ' aam verses . So the
function of the hadith in this case is to provide details ( tafshil ) and interpretation
of the verses that are still absolute and to give takhsis to the verses that are still
general.
 Detailing mujmal sentences (simple or short sentences, global)
 Taqyid absolute verses _
The word mutlaq means a word that shows the essence of the word itself
as it is, regardless of its quantity or nature. Mentaqyid and mutlaq means
limiting the mutlaq verses with certain characteristics, conditions, or
conditions.
 Identifying the general sentence
The word ' am is a word that shows or has meaning, in a large amount.
While takhsis or khash, is a word that shows a specific, specific or
singular meaning. What is meant by appropriating the 'general' is to limit
the generality of the verses of the Qur'an so that they do not apply to
certain parts. Considering this function, the scholars differ in their opinion
when mukhasis with Sunday hadith .

c) Bayan al-Nasakh
In this fourth type of parrot, there is a very sharp difference of opinion. There are
those who recognize and accept the function of the hadith as nasikh against some
of the laws of the Qur'an and there are also those who reject it.10
The word nasakh means ibthal (to cancel), izalah (to remove), tahwil (to
transfer), and taghyir (to change). Scholars interpret bayan al-nasakh in many
ways through a language approach, so that among them there are differences of
opinion in the menta'rif. According to mutaqoddimin scholars, that the
occurrence of this text is due to the syara' argument that changes a law
(stipulation) even though it is clear, because its validity period has ended and

10
Agus Solahudin, Ulumul........... p. 84

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cannot be practiced anymore, and syar'i (the maker of sharia) sent down the verse
is not applied to forever (temporary).
Among the scholars who allow the abrogation of hadiths against the Qur'an,
there are also different opinions on the types of hadiths that can be used to
abrogate them . In this case they are divided into three groups.
 First, which allows erasing the Qur'an with all hadiths , even with Sunday
hadiths . This opinion was put forward by the mutaqaddimin scholars and
Ibn Hazm as well as some of the followers of Zahiriyah.
 Second, which allows erasing on the condition that the hadith must be
mutawatir. This opinion is held by the Mu'tazilah.
 Thirdly, the scholars who allow to abrogate the famous hadith , without
having to use the mutawatir hadith . This opinion is held among other
Hanafiyah scholars.

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