pISSN: 2723 - 6609 e-ISSN: 2745-5254

Vol. 5, No. 4 April 2024 http://jist.publikasiindonesia.id/

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1723

A Takhrīj Study of The Hadith Al-Thaqalayn

in Sunan Al-Tirmidhī

Maghza Rizaka

, Muhammad Wahid Hasyim

Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

Universitas Islam Madinah, Saudi Arabia

Email: [email protected]

, [email protected]

*Correspondence

ABSTRACT

Keywords:

Takhrij, Hadith, Qur'an,

Ahl al-Bayt.

Al-Thaqalayn, an Islamic term denoting the Quran and the

Ahl al-Bayt, is a fundamental resource for comprehending

Islamic teachings and teachings. Extensive research has

been devoted to Hadiths that pertain to al-Thaqalayn within

the Islamic tradition. This article presents an analysis of the

Hadith of al-Thaqalayn, focusing on examining and

validating the Sanad and Matan traditions associated with al-

Thaqalayn to determine their authenticity and reliability.

The takhrij technique entails scrutinizing the text of Hadith

al-Thaqalayn by focusing on the passages that are

infrequently employed. The findings indicate that the Sanad

(chain of narrators) of the Hadith of al-Thaqalayn is



who engage in tables (concealing the identity of their

sources) and others who have been deemed unreliable. Upon

examining the content of the Hadith, it becomes evident that

Hadith al-Thaqalayn is in harmony with the Quran, does not

conflict with the more authoritative Hadith, is based on

rational thinking, and possesses a framework that accurately

conveys the teachings of the Prophet.

Introduction

There is a faction within the Muslim community that holds the belief that the

-Bayt, which refers to his family,

should assume the role of leader and mentor for the Muslim Ummah (Rizaka dkk. 2023).

The Prophet's sermon emphasised the importance for Muslims to adhere to the Qur'an

and the Ahl al-Bayt to safeguard themselves against mistakes and straying from the right

path. The Hadith al-Thaqalayn transmitted the message during a crucial Muslim gathering

(Hartono 2019).

  ) refers to both the Qur'an and the Ahl al-Bayt of the

Prophet. In Hadith al-Thaqalayn, the Prophet instructs the ummah to adhere to and

comply with both (Nasrullah 2020)





Maghza Rizaka, Muhammad Wahid Hasyim

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1724

refers to an object or entity that possesses significant worth or importance. Based on this

premise, al-Thaqalayn is regarded as two invaluable entities (Zamzami 2020).

The key message of Prophet Muhammad (peace be upon him) in the hadith of al-

Thaqalayn is for Muslims to not only understand the Qur'an but also follow the guidance

of the Ahlul Bayt. Both are seen as essential guides for daily life (Rizaka dkk. 2024). This

underscores the importance of preserving and understanding Islamic teachings beyond

the Prophet's leadership, ensuring the continuity and purity of Islam.

The hadiths that mention al-Thaqalayn have been extensively studied in the Islamic

tradition for many decades. Examining the takhrij of the traditions of al-Thaqalayn has

gained significance due to the pivotal role of the Quran and the Ahl al-Bayt in providing

spiritual and legal guidance in Islam (Aliah 2022). Nevertheless, the literature has

multiple versions and narrations of the Hadith concerning al-Thaqalayn. This prompts

inquiries on the validity, authenticity, and reliability of the al-  -  

carriers of these traditions (Ilyas dan Suliaman 2017).

     -     

-

advantages (Sani 2023). Firstly, it helps verify the authenticity of hadiths and understand

their significance in the language used by hadith scholars. Secondly, it allows for tracking

any changes that might have occurred in the text of the hadiths, whether they've been

added to or removed from, giving insight into the transmission methods used for these

sayings (Siregar 2020). Thirdly, it aims to correct any mistakes or alterations in the text,

ensuring accuracy. Additionally, it involves getting to know the biographies of those who

narrated the hadiths and assessing their credibility. Lastly, it equips researchers with the

skills needed to understand and improve these texts, connecting and verifying them

accurately (Sulidar, Ismahani, dan Yazofa 2022).

Also, studies about al-Thaqalayn aren't new. For example, there's an article titled

"Relasi Kuasa Dalam Wacana Berpegang Teguh Kepada Dua Pusaka Peninggalan

Rasulullah (Hadis Tsaqalain) Di Indonesia." This article looks at how ideas, rules, and

knowledge about Hadiths make the talk about going back to the Qur'an and Sunnah

stronger. It talks about how knowledge shapes and controls these ideas and how going

back to the Qur'an and Sunnah becomes a regular way of talking about things (Hakim

2019).

Another study, "Interpretasi Imam Al-   -Thaqalayni

Dalam Pendekatan Sosio-Historis,"explains how Imam al-   

leader was important to say if the Qur'an and Ahlul Bayt were true. He thought Ali was

this leader. Without a strong leader, people might doubt if the Qur'an is real. About Ahlul



different from Sunni thinking. This affects Islamic politics and creates differences in how

peopl

          -Thaqalayn, which involves



-Thaqalayn In Sunan Al-

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1725

about Al-Thaqalayn. The objective is to clarify these traditions' validity, reliability,

lineage, and outcome.

Research Methods

The researcher thoroughly investigated the Hadith of al-Thaqalayn found in Sunan

al-    research. This study uses Sunan al-  

secondary source to acquire reliable and comprehensive facts regarding the Hadith that is

being investigated.

The six principal volumes of Hadith, known as al-Kutub al-Sittah, are included in

-

--

the author also performed an early investigation using the book Al--Mufahras

--

Subsequently, the investigation of the history of hadith was conducted by

inventorying the criticisms of narrators by hadith critics, referring to various literature,

----

book al---

al----

wa al---ah

fi al-Kutub al---

--

When conducting takhrij, five methods can serve as a reference: takhrij based on

the initial recitation in the hadith text; takhrij through uncommon recitations in the hadith

text; takhrij based on the name of the first narrator; takhrij according to the theme of the

Hadith; and takhrij based on the status/quality of the Hadith. This study utilized the

second approach of takhrij, explicitly focusing on the hadith text of al-Thaqalayn and

extracting information from seldom-utilized passages. The research concentrated on the



Results and Discussion

Identification Of The Hadith Of Al-Thaqalayn

The Hadith al-Thaqalayn to be examined has the following matan:









































































































































































Verily I leave you two precious heirlooms, if you hold fast to them you will not go astray:

The Qur'an and my 'Itrah, my Ahl al-Bayt.











Maghza Rizaka, Muhammad Wahid Hasyim

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1726

of the Hadith through the classification of the letter index. This can be summarised as

follows:









3637





31

     

Qutub al-      - Upon doing a

thorough examination of the Hadith literature, one will come across the Hadith of al-

Thaqalayn or related traditions, which can be summarised as follows:

-

Number 2408, the text reads:

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

Zuhair ibn Harb and Shuja' ibn Makhlad, both from Ibn' Ulayyah, informed me of the





and 'Umar ibn Muslim. Once seated, Hushain addressed Zayd ibn Arqam, acknowledging

his fortunate experiences of having seen, heard, fought alongside, and prayed behind the

Messenger of Allah. Hushain then requested Zayd to share what he had heard from the

Me            

imminent demise. I require the ability to retain some information conveyed by the

Messenger of Allah. I can communicate what I am capable of, so please accept it.

However, it only compels me to impart what I can. On another occasion, Zayd ibn Arqam



sermon at a spring known as Khumm, between Makkah and Madinah. He praised Allah,

gave advice and warnin

human being (like you). Soon, the Messenger of my Lord (i.e., the angel of death) will

come, and I will answer him. I will leave among you Tsaqalain (two heavy things),

-Thaqalayn In Sunan Al-

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1727

namely: Firstly, the Book of Allah in which there is guidance and light, so take the Book

of Allah and hold fast to it.' He urged and encouraged following the Book of Allah. Then

he continued: '(Secondly), and my Ahl al-Bayt. I remind you of my ahl al-bayt' - he said

this three times -. So Hushain asked Zayd ibn Arqam: 'O Zayd, who are the ahl al-bayt of

the Messenger of Allah? Are not his wives his Ahl al-bayt?' Zayd ibn Arqam replied: 'His

wives are indeed his ahl al-bayt, but his Ahl al-Bayt are those from whom it is forbidden

to receive zakat after his death.' Hussain said: 'Who are they?' Zayd replied: 'They are the

family of 'Ali, the family of 'Aqil, the family of Ja'far, and the family of 'Abbas.' Husayn

said: 'Are they all forbidden to receive zakaah?' Zayd replied: 'Yes.

         - 

Number 24086, the text reads:

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         - 

Number 24086, the text reads:

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          - 

Number 24086, the text reads:

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Reported by Imam al---

Saw; Chapter 31, Hadith Number 37886, with the following wording:

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



both of whom said: The Messenger of Allah (peace and blessings be upon him) said:



Maghza Rizaka, Muhammad Wahid Hasyim

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1728

right path after my departure. Among these things, one is more significant than the other.

The Book of Allah is like a rope that Allah extends from the heavens to the earth, and my

descendants are from my people. They will not separate until they meet me at the pool.



It is essential to mention that the traditions mentioned earlier regarding the heritage of the

two Prophets can be found not only in the primary collection of hadith books (al-kutub

al-sittah) but also in Sunan al-narrations

in Sunan al-

previously discussed Hadith.

Sanad Analysis Of The Hadith Of Al-Tsaqalain

Once the preceding actions have been completed, it is necessary to determine the

precise position and location of the Hadith in prominent Hadith books. Consequently, the

author will establish a systematic arrangement of the chain of narrators (sanad). The

resulting combined sanad scheme encompasses the transmission lines of Imam Muslim

and Imam Al-

































-Thaqalayn In Sunan Al-

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1729

Following that, this study provides a detailed explanation of Tarjamah al-wat. This

is the process of translating or elucidating information regarding the narrators in the chain

of transmission of the hadith. Hadith science places significant importance on the process

of identifying the authenticity and reliability of hadiths. Tarjamah al-ruwat comprises data

such as the individual's name, kunyah, laqab, year of birth, year of death, and the names

of their teachers and students. The author will further elucidate the analysis provided by

the scholars of al--

chain of narrators of the hadith through the transmission channel contained in Sunan Al-

Tirmdhi:

1. 

Sa'd ibn Malik ibn Sinan ibn Ubaid ibn Tha'labah ibn Ubaid ibn Al-Abjar, also





According to other narrations, Sa'd ibn Malik passed away in either the year 63 AH, as

per one account, or possibly in 64 AH, 65 AH, or 74 AH, all in Medina.





        

transmission           

---



-



knowledgeable faqih who deeply understood Islam.

2. Zayd ibn Arqam

-



was an Ansar. Zayd resided in Kufa and died in the same city in 66 AH or 68 AH.



              



l--

whom are mentioned as associates or disciples of Zayd ibn Arqam without specific

names.

            -Dhahabi

documented his involvement in seventeen (ghazwah) battles alongside Prophet



3. 

     - 

Muslim scholar from Kufa during the second century AH. He was affiliated with the Shia

Maghza Rizaka, Muhammad Wahid Hasyim

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1730

community in Kufa. The exact date of his death is uncertain, with different accounts



away in 127 AH. He is classified as belonging to the third level in the sadaqat al-wat.

-

-



of h--





occasional errors in recounting traditions. He was also known as a narrator who practiced

mudallis, a technique where he would omit the name of the intermediary narrator. Both

Al--

Ma'in considered him to be a righteous narrator.

4. 







AH. Despite his lineage's uncertainties, he is classified as a hadith narrator in the third

category.



-



many ot

al-



       

several students, including Al-   -    -

--

Al-

shares the same view, referring to him as a reliable and authoritative narrator. Likewise,

al-

5. Al-

Sulaiman ibn Mihran, known as Al---Islam, was a

           

surname al---

Tabaristan, others even identify him as al-Dabawandi; despite residing in Kufa, Sulaiman

ibn Mihran adhered to Shiism. He was born in 61 AH, coinciding with the day of Husayn's

death, although alternative accounts propose a birth two years before this event. Reports

vary regarding his death, with some stating 147 AH, others claiming 148 AH, and specific

opinions indicating 145 AH. While his birthplace is Dunbaund, he resided in Kufa and

            -tier hadith narrator.

-Thaqalayn In Sunan Al-

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1731

Although recognized for memorizing hadiths, he was known to occasionally engage in

tables, which involved concealing the source of traditions.



 -  -       

-

  l-       -Najd, and many peers,

-

field of hadith transmission.

-informed about hadith recitations.

Additionally, he held a prominent position in the Islamic community and was esteemed

as one of the foremost authorities.

6. Muammad ibn Fuayl

--

-

to the al-

preserving Hadith. Initially, he was a fervent Shia adherent. He passed away in either 194





   -   -    - 

numerous others. Renowned students in this field include significant figures such as

--









7. ‘-Mundhir al-

-Mundhir ibn Zayd, commonly known as al-

holds the title al---

family and is occasionally called al- - - -  -ar.

-Mundhir was a Shia follower. He passed away

in 256 AH and is positioned as the tenth generation in the lineage of narrators.

-Mufadl al-Hafri, Sufyan

ibn Uyainah, and Waki' ibn al-Jarrah, among others. Notable disciples in this field

encompass al--

Bakr A       -Hirawi, and many more,

known for their contributions to the transmission of hadith.





     us

issues.

Maghza Rizaka, Muhammad Wahid Hasyim

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1732

8. Al-

-

-Sakan. He is

--

lineage -



AH and passed away around 279 AH (or 275 AH). His death occurred in the village of

Bugh in Turmudh. He is considered to be of the twelfth rank.

             

            





-

Imam al-



 - -  - - -   

compila



      -  -  -Zuhd,"

"Kitab al-Asma' wa al-

to the understanding and dissemination of the Prophet's hadiths and his characteristics,

becoming important references in the study of Islamic religion.

Analysis Of The Hadith Text Of Al-Thaqalayn

In order to thoroughly evaluate the Hadith al-Thaqalayn, the researcher scrutinizes

its Matan or content. The critique of the matan itself is not a recent development in the

field of hadith science since it dates back to the time of the Prophet. When examining the

content of this hadith, the researcher employed the criterion put out by Saladin al-Adhabi,

which is widely regarded as a practical and understandable tool for studying hadith. In

-Adhabi identified

four distinct standards: (1) in accordance with the teachings of the Qur'an; (2) in

accordance with the prevailing and superior traditions; (3) in accordance with human

logic and historical evidence; (4) The arrangement of the phrase provides a clue to the

prophetic message.

According to scholars, those who cause harm to the Ahl al-Bayt also harm Prophet

-Ahzab verse 57:













































































































































































Indeed, those who harm Allah and His Messenger. Allah will curse him in this world

and the Hereafter and prepare for him a humiliating punishment.

In addition, Allah instructed the Prophet to communicate the teachings of the Quran

to humanity as a means of providing guidance and instruction, as well as to encourage

-Thaqalayn In Sunan Al-

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1733

them to engage in critical thought and contemplation. This mandate is mentioned in verse

44 of Surah Al-Nahl.



























































































































The two Qur'anic verses are divine utterances that elucidate the Qur'an as the

guiding principle for Muslims and also expound upon the affection towards Ahl al-Bayt,

the progeny of the Prophet. The Hadith text that intersects with this Hadith al-Thaqalayn

is the Hadith, which mentions al-Sunnah without Ahl al-Bayt, specifically the Hadith

narrated by Malik.

























































































































































Regarding the conclusion of the ruling on the hadith text concerning the presence

of Qur'anic verses and other Hadiths that coincide with the Hadith al-Thaqalayn, as well

as the examination of the hadith text concerning human rationality and the construction

of the prophetic statement, this will be discussed in section D.

The Status Of The Sanad And Matan Of The Hadith Al-Thaqalayn Narrated By

Imam Al-Tirmidhī

The study of the sanad of the Hadith al-Thaqalayn, as narrated by Imam al-

through the Tarjamah al-rust, can be simplified by examining the aspects of al-

al---

Based on the analysis of the sanad provided in the table above, a preliminary

-

           

No Nama Perawi Tabaqah

Tahun

Wafat

Al-Jarḥ wa

Al-Ta’dīl

Ṣīghat

1 Abu Sa'id 1 63 H Thiqah 

2 Zaid bin Arqam 1 66 H Thiqah 

3 ‘Athiyah 3 111 H Shaduq 

4 Habib bin Abu Tsabit 3 119 H Thiqah 

5 Al-A'masy 5 147 H Thiqah 

6 Muhammad bin Fudhail 9 194 H Shaduq 

7 Ali bin Al-Mundzir Al-Kufi 10 256 H Shaduq 

8 Al-Tirmidhi 12 279 H Thiqah 

Maghza Rizaka, Muhammad Wahid Hasyim

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1734



from the standpoint of sanad connection. Furthermore, regarding the quality of the

narrators, the study revealed that certain narrators were deemed thiqah (trustworthy). In



-Mundzir Al-Kufi. Furthermore, regarding his reliability, there

is a particular narrator, 'Athiyyah, who frequently commits errors. Regarding the 'illat and

syudhudh, Zahir did not identify any flaws or inconsistencies in the narrator's sanad

compared to a more reliable narrator.













Upon closer examination, it has been discovered that a narrator, specifically Al-

A'mash, has been found to engage in tadlis. However, it cannot be definitively concluded

that the chain of transmission for this tradition is rejected solely on this basis. Ib

al-'Asqalany categorized medallist narrators into five levels, placing Al-A'mash in the

second level. Therefore, his narration is still considered valid and accepted, albeit with

some reservations, due to his esteemed status.



-

third-level narrator. It should be noted that the traditions narrated by these medallist

narrators from the third and fourth levels can only be considered reliable if there are

additional justifications for their acceptance.

Furthermore, 'Athiyyah, classified as a mudallis narrator, was discredited by

scholars such as Al-Nasa'i and Al-Dhahabi. Based on this, it can be inferred that the

  -Thaqalayn, as told by Imam al-    

according to Sanad's critique.

From the criticism of the text of the hadith al-Thaqalayn in the narration of Imam

al-

             t

contradict the traditions that have a higher level of strength and position, as mentioned in

the previous subheading of the Hadith about the Book of Allah and the Sunnah of His

Prophet, which was narrated by Malik but weakened by Al-Bayhaqi and Al-Sakhawi in

their explanation in the book of al-Ajwibah al-   

terms of common sense, the content of the text of the Hadith about the two heirlooms left

by the Prophet is not contradictory. The Qur'an is a guide and instruction for Muslims,

and there are instructions from the Prophet to give rights to the Ahl al-Bayt, which also

includes affection for the Messenger through respect for his descendants. Fourthly, the

Hadith stating that the Prophet left two legacies (the Qur'an and the Ahl al-Bayt) looks

like he made a will before his death for Muslims to abide by these instructions; hence, the

-Thaqalayn In Sunan Al-

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1735

Prophet explicitly encouraged them to abide by them. Thus, the structure of this Hadith

from its statement indicates the prophetic word.

Conclusions

Upon examining the Sanad and Matan of the Hadith al-Thaqalayn, it is evident that

this Hadith presents several concerns in its sanad, particularly regarding the narrators who

engaged in tables. Although efforts have been made to undermine the credibility of these

narrators, there are notable deficiencies in the narration of this Hadith. Nevertheless, upon

considering the text, the Hadith al-Thaqalayn does not provide any contradictions with

the Qur'an, traditions that hold a greater level of authority, or logical reasoning. It aligns

with the Islamic ideals that promote reverence for the Ahl al-Bayt and adherence to the

teachings of the Qur'an. Therefore, despite the tradition's transmission lineage

deficiencies, its message can still be considered an indication of the prophetic word. In

summary, this article concludes that although the sanad of the Hadith al-Thaqalayn has

faced criticism, the matan of the Hadith is still pertinent and does not conflict with the

principles of Islam.

Maghza Rizaka, Muhammad Wahid Hasyim

Indonesian Journal of Social Technology, Vol. 5, No. 4, April, 2024 1736

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