pISSN: 2723 - 6609 e-ISSN: 2745-5254
Vol. 4, No. 10 October 2023 http://jist.publikasiindonesia.id/
Doi: 10.59141/jist.v4i10.773 1879
METHODS OF RESOLVING MUKHTALIF HADITH PERSPECTIVE OF
IMAM AL-SHAFI'I
Safdhinar Muhammad An-Noor
1*
, Fathira Nadia Makka
2
, Ahmad Luthvan
Habiburrahman
3
Universitas Islam Negeri Maulana Malik Ibrahim Malang, Indonesia
Email: [email protected]
1*
2
,
3
*Correspondence
ABSTRACT
Keywords: mukhtalif hadith;
methods of resolution; imam al-
shafi'i.
This article recognizes the necessity of dealing with the reality of
contradictory traditions and the need for theoretical solutions to resolve
them. This is where Imam al-Shafi'i initiated and came up with
alternative theories that can be used to solve the irregularities and resolve
the incongruity of the traditions that seem to contradict each other. This
study aims to find out the methods used by Imam Shafi'i in his resolution
of mukhtalif traditions. The method used is descriptive-qualitative. This
type of research is literature research. The results of this study indicate
that there are several stages of theory and methodology used by Imam
al-Shafi'i in resolving mukhtalif traditions consisting of the Jammu wa
al-taufiq method, the naskh method, the target method, and tawaqquf. In
detail, the Jammu wa taufiq method is further classified by solving
through the usual fiqh approach, contextual understanding, correlative
understanding, and by the take method. In addition, a settlement model
was also found in the problem of tanawwu' al-ibadah. Knowing these
details can be used as a basis for thinking in resolving traditions that are
assumed to contradict each other. So that the substance of the hadith can
be understood and applied according to its context.
Introduction
Hadith as the second source of Islamic law is a guide and guidance for Muslims
that must be followed as a reference in carrying out spritiual and non-spiritual activities
after the main source, namely the Qur'an (Wathoni, 2020). Its urgency is needed to guide
the ummah to understand, deepen, strengthen, and explain the content contained in the
Qur'an validly and proportionally (Bay, 2011). In addition, we are obliged to hold fast to
the sunnah which is a command from Allah SWT and the command of the Prophet SAW
as the bearer of this great Shari'a. This is contained in the words of Allah SWT: "What
the Messenger gives you, then accept it. And what he forbids you, then leave it. And be
fearful of Allah. Surely God is very harshly punished." (QS. Al-Hashr: 7)
When the era of the tradition of transmission (riwayah) shifted to the era of the
tradition of codification (tadwin), the concentration of scholars shifted more intensively
which initially focused on analyzing the classification of maqbul hadith (shahih and hasan
hadith) and mardud (dla'if hadith) to analyzing the understanding of the meaning of the
maqbul hadith itself, whether it is appropriate or there is a conflict in the content of its
meaning (Helmy, 2020). The positive benefit of the codification (tadwin) of hadith is that
it can trace the existence of matan hadith which in fact there are contradictions and
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paradoxes with other hadith narrations. Hadiths identified as contradictory are termed by
hadith experts as mukhtalif (Najariah, 2023). Actually, if you look at the history that the
contradiction or contradiction of the hadith has existed since the time when the Prophet
SAW was still alive. This is evident because of the scholars both from the group of
companions and the generation after him who tried ijtihad to answer various problems
and cases that arose through the hadiths of the Prophet SAW (Chalis, 2023). From that
process they found the existence of mukhtalif hadith that must be resolved so that the
goals and intentions can be achieved and the laws contained therein can be explored
properly (Hakim, 2017).
Many heretics try to attack the hadith and the sunnah itself because of their mistake
in identifying a hadith (Baharudin, 2014). They allege that hadith scholars have
committed a form of lying about contradictory hadith narrations. From this accusation,
the impact is the emergence of negative stigma and doubts that hadith cannot be used as
a source of legal action. This group is called or known as inkar al-sunnah. This group has
recently been imitated by materialist orientalists and materialistic minds (Jakfar, 2022).
In the face of the existence of the reality of mukhtalif hadiths, it finally takes a
solutive theory to solve it. From here Imam al-Shafi'i initiated and came up with an
alternative theories that could be used to solve the discrepancies and resolve the
discrepancies of the hadiths that were completely contradictory in his book entitled
"ikhtilaf al-hadith". In connection with this, the purpose of the author here is to discuss
and study and identify the pattern of thought of al-Imam Al-Shafi'i in solving the
irregularities of the problem of mukhtalif hadiths.
Research Methods
This research was conducted using qualitative descriptive methods. And the type of
research is library research, which aims to collect library data and information about the
methodology of solving hadith mukhtalif perspective of Imam Shafi'i. The author will
first describe in general the mindset of Imam Shafi'i related to the mukhtalif hadith. Then
explain the methodology of Imam Shafi'i in completing the hadith mukhtalif.
Results and Discussion
1. Al-Imam Shafi'i's Mindset Related to Mukhtalif Hadith
In Imam al-Shafi'i's mindset regarding the completion of mukhtalif hadiths, he used
alternative theories used to resolve the conflict between the two hadiths. The first theory
is to apply the method of al-jam'u wa al-taufiq (collecting and compromising two
seemingly contradictory propositions), this is done if possible (Nuryadin et al., 2021). If
not, then using the second theory is to apply the naskh (annulment of the Law) method,
which is to look at the time of the descent of the two hadiths, which comes first and which
comes to the end. If it is still not possible, then using the third theory is to apply the tarjih
method (strengthening one postulate over another). Then finally if you can't find a point
of resolution, then what happens is tawaqquf. However, Imam Shafi'i did not adhere to
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the principle of tawaqquf. This is based on his phrase: "We never found the hadith hadith
mukhtalif, but there is a way out."
Quoting the statement of al-Imam al-Shafi'i as a stern warning in understanding the
hadiths of mukhtalif, as follows:
"Do not contradict the hadith of the Prophet (peace be upon him) with one another. If
possible, a way is found to make these hadiths equally practicable. Do not leave either of
them because we have an obligation to practice both. And do not make the hadiths
contradictory unless it is impossible to practice other than to leave one of them."
Imam Shathibi revealed that there is actually no possibility of ta'arudh al-adillah
(contradiction of propositions), because the basic foundation of sharia is revelation. This
assumption of contradiction arises because of the point of view of the mujtahid when the
two propositions are impossible to unite or compromise (Inayah, 2023). So the
understanding of the contradiction between these propositions is a problem with the
ability of a mujtahid to combine a postulate, ranging from historical aspects to its
meaning.
2. Imam al-Shafi'i's Methodology in the Settlement of Mukhtalif Hadiths
When studying hadiths, if there are several hadiths that seem to contradict them,
then the Shafi'iyyah method in solving them is as follows:
a. Apply the method of Al-Jam'u wa al-Taufiq (Collecting and compromising two
seemingly contradictory propositions);
b. Apply the Naskh (Law Repealment) method;
c. Applying the Tarjih method (Strengthening one postulate over another)
d. Tawaqquf (Leaving two opposing dalils and looking for other dalils).
Hadis-
hadis
Mukhtalif
Metode
Jam'u wa
al-Taufiq
Metode
Tarjih
Tanawwu'
al-Ibadah
Tawaqquf
Metode
Naskh
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What is meant by tawaqquf is more towards pending, which is a preventive action
from the error of drawing legal conclusions from hadith that contain symptoms of
contradictions that no solution is found through the climbing of jam'u, naskh or tarjih. So
the jam'u approach comes from the tradition of tafsir and ta'wil matan, and tarjih comes
from sanad analysis, then the naskh approach is the impact of naskh theory in the science
of Qur'anic interpretation which is based on the understanding of Q.S.:106:2
While explaining in detail and detail related to the completion of the mukhtalif
hadiths that have been described by al-Imam al-Shafi'i, here are the details:
3. Solution in the form of Al-Jam'u wa al-Taufiq
Etymologically the word ¬al-jam'u is isim masdar from fi'il madhi jama'a which
has several meanings, including; put things together and arrange them, uniting separate
ones. Or it also means combining several things (dlammu al-shay'i), collecting several
separate things (ta'lif al-muftariq). While the word al-taufiq here etymologically also
comes from isim masdar waqafa which has several meanings, including; al-Tasdid
(straightening), al-Ilham, and al-Islah. In terminology, al-jam'u wa al-taufiq is a method
of compromising two seemingly contradictory propositions of the Shari'a. While the
definition according to Iwadi al-Sayyid, the method of al-jam'u is to bring together or
adjust between two contradictory hadiths to practice the contents of both.
Imam Al-Shathibi said, "Researchers have agreed that it is compulsory to practice
the method of al-jam'u, even if the method used is weak, because doing al-jam'u for them
comes first, and practicing each proposition takes precedence over abandoning some of
them and practicing others.
In the use of the method of completion of the form of al-jam'u wa al-taufiq, the
scholars provide provisions and some conditions that must be considered and fulfilled, as
follows:
a. Matan and sanad hadith are shahih;
b. Hadith has the same or equal degree;
c. It is not known which hadith came down later than others;
d. Using shahih takwil
e. It must be done by people who are experts, understand the science of Arabic, know
and understand lafadz clearly and the meaning contained in it.
Various Methods of Al-Jam'u (Compromise)
a. Al-Jam'u with al-Takhsish;
b. Al-Jam'u with al-Taqyid;
c. Al-Jam'u by making al-amr the commandment as al-nadb (exhortation), for example
is the commandment to bathe on Friday;
d. Al-Jam'u by making al-Nahi (prohibition) as something makruh, an example of the
prohibition of women from delivering the body;
e. Al-Jam'u with al-Takhyir (choice).
4. Solution with Ushul Fiqh approach
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Related to this there is a rule if there are two contradictory propositions, then to
eliminate the contradiction can be through 3 methods:
a. Compromise between the two propositions by takhshish the generality of one of
them, or taqyid the absoluteness of one of them. This is done if it is possible to do so.
If not then switch to the second method
b. Naskh, i.e. revise one of the two. If it is not possible then switch to the third method;
c. Fight one of the two
These three methods are branches of the rules in Usul Fiqh which read:
"To practice two contradictory propositions is better than to abandon one of them."
In the issue of zakat agricultural products and the determination of water, many and few
hadiths are found as follows:
No.
Hadis Rasulullah SAW
Hadits Ke-1
First Example
First hadis
Second hadis
Hadith from Salim bin 'Abdullah, from his father,
from the Prophet (peace be upon him), he said,
"Agricultural products irrigated with rainwater,
with springs or puddles (sources) of other natural
water are ten percent zakat. And those that are
irrigated (watered) with the help of camels, the
zakat is five percent." (HR. Al-Bukhari)
Hadith from Abu Sa'id al-Khudlari,
from the Prophet (peace be upon
him), that he said, "There is no
obligation of zakat if the result is
less than the count of 5 wasaq."
(HR. Al-Bukhari)
The Contradiction Side
If it is understood that the first hadith shows the obligation of zakat agricultural products
(in general) whether the results are large or few without any restrictions. This meaning
contradicts the meaning of the second hadith which states that it is not mandatory to
issue zakat if the amount is less than 5 wasaq.
Solution Through Ushul Fiqh Approach
From here, the solution is to approach the concept and rules of Usul Fiqh that the two
hadiths have the status of 'am and khash. Then the generality of the first hadith is
takhshish with the specificity of the second hadith. So that a point of harmony can be
found and produce the following conclusion: "Agricultural products that must be issued
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zakat are those whose amount has reached 5 wasaq
1
, while agricultural products that do
not reach 5 wasaq are not required to be issued zakat.
Contoh Kedua
Hadis Ke-2
First Hadith
Second Hadith
Hadith narrated from Abu Umamah al-Bahili, he
said that the Prophet (peace be upon him) once
said, "Surely it does not become unclean because
it is exposed to anything except to change its
smell, taste, and color." (HR. Ibn Majah)
Hadith narrated by Ibn Umar from
his father, that the Prophet (peace be
upon him) once said, "When water
has reached (the volume) of two
qullahs, then a matter will not be
able to make it unclean." (HR. Ibn
Majah)
The Contradiction Side
In both hadiths, 'am min wajhin wa khos min wajhin (there is a side of generality and
there is a side of specificity). The first general hadith does not mention whether the
water content is small or much. While the second hadith does not provide legal
restrictions on changing when it has changed its smell, taste, and color
Solution Through Ushul Fiqh Approach
Sehingga secara kaidah dan konsep ushul fiqh, maka keumuman hadis pertama di-
takhshish dengan kekhususan hadis kedua, dan sebaliknya. Dan menghasilkan konklusi;
kullah tidak menjadi najis kecuali berubah salah satu sifatnya, bau, warna, dan
rasanya. Sedangkan air sedikit menjadi najis meskipun tidak berubah sama sekali
A. Resolution based on contextual understanding
Settlement with contextual understanding is a way of solving by understanding the
hadiths of the Prophet SAW by paying attention to the situation of events behind the
emergence of the hadith or called asbab wurud al-hadith.
No.
Hadis Rasulullah SAW
Fi
rst
Ex
a
m
pl
e
First Hadith
Second Hadith
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Hadith from 'Abdullah bin 'Umar, that the
Prophet (peace be upon him) once said, "Let no
one of you ask for his brother's proposal."
(Narrated by al-Shafi'i)
Hadith from Fatima bint Qais, that
the Prophet (peace be upon him)
said to him during 'iddah from her
husband's talaq, "When you have
finished the period of 'iddah, tell
me." Fatima said, "After the end of
my 'iddah, I told the Messenger of
Allah that Mu'awiya and Abu Jahm
had asked for me."The Prophet said,
"Mu'awiya was a poor man, while
Abu Jahm was a man who often beat
his wife. Therefore, marry you to
Osama bin Zayd." Fatima said, "But I
am not happy with him." The
Prophet said again, "Marry you to
Osama". Fatima further said, "So I
married him, Allah blessed our
marriage and I was happy with him".
(Narrated by al-Jama'ah except Al-
Bukhari)
The Contradiction Side
Dalam hadis pertama menunjukkan bahwa Rasulullah SAW melarang meminang
seorang perempuan yang sudah dipinang orang lain. Hal ini bertentangan dengan hadis
kedua yang berbanding terbalik justru Rasulullah SAW sendiri yang meminangkan
dan Abu Jahm.
Resolution Through Contextual Understanding
According to Imam al-Shafi'i, the two hadiths do not contradict each other, because
they both contain their own meanings, under different conditions, and in different
contexts. The first hadith context is that his proposal was accepted by a woman to
continue the marriage level. It was from here that the Prophet forbade it. While the
hadith of both contexts, Fatimah has not received a loan from the two people. Even if
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Fatimah had received one of these proposals, surely the Prophet SAW would have told
her to hold her marriage with the man she received. So Fatimah's notification to the
Prophet about the proposal of the two people was aimed at asking for consideration or
input and advice from the Prophet SAW. This is the importance of understanding
asbabul wurud or the background of a hadith.
b. Settlement based on correlative understanding
Settlement with correlative understanding is a way of cross-solving by paying
attention to the relationship of meaning with others, so that the true purpose or content of
the hadiths can be understood properly. Example:
No.
Hadis Rasulullah SAW
Means
First Example
First Hadith
Hadith from Abu Hurairah that the
Prophet (peace be upon him) forbade
the prayer after Asr prayer until
sunset, and after Fajr prayer until
sunrise. (HR. Al-Shafi'i)
Second Hadith
Hadith from Ibn Umar, that the
Prophet (peace be upon him) once
said, "Let none of you wish to pray at
the rising and setting of the sun." (HR.
Al-Shafi'i)
Third Hadith
Hadis dari Ibn Musayyib bahwasanya
Rasulullah SAW pernah bersabda,
“Barang siapa yang lupa
mengerjakan sholat, maka hendaklah
segera ia laksanakan pada saat ia
ingat, karena Allah SWT berfirman,
“Dirikanlah sholat untuk
mengingatku.” (HR. Al-
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Fourth Hadith
Hadith from Jubayr bin Muth'im that
the Prophet (peace be upon him)
once said, "O Bani Abdi Manaf,
whoever of you is the leader, then do
not forbid anyone to perform tawaf in
Baitullah and pray whenever he
wants, whether day or night." (HR. Al-
Shafi'i)
The Contradiction Side
If you look and pay attention at first glance, that the first and second hadith with
the third and fourth hadith seem to contradict each other. The first and second
hadiths mention that the Prophet SAW forbade his people to pray at certain
times, if you see the third and fourth hadiths the Prophet SAW allowed his
people to pray anytime and at any time (morning, afternoon, or night).
Settlement Through Correlative Understanding
In resolving the conflict must use the correlative method. In response,
Imam al-Shafi'i revealed that there are two possibilities referred to in the ban:
1.) The general prohibition for all forms of prayer is prohibited at these
times;
2.) Specific prohibitions, i.e. only some or certain prayers are prohibited
in the hadith. Because some forms of prayer are obligatory and some are sunnah.
To solve this, there must be a correlation by looking at the relationship
between other hadith narrations. In another narration, the Prophet once prayed after
performing the ashar prayer because he did not have time to perform the bakda
dhuhr prayer. And Qais once performed sunnah prayers after dawn prayers instead
of prayers that he did not have time to do right in front of the Messenger of Allah
and he silently did not deny it. All sunnah prayers performed are muakkad sunnah
prayers. So that the circumcision prayer that is prohibited is the sunnag prayer that
is ghoiru muakkad.
c. Solution by way of takwil
Imam Al-Ghazali explained the definition of takwil as follows: "Takwil is an
expression about taking meaning from lafadz which is probability supported by postulates
and making meaning stronger than the meaning shown by lafadz dzahirnya."
From the explanation above, it is understood that takwil is to turn lafadz from its
true meaning to other meanings that may be reached by the postulate. Here's an example:
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No.
Hadis Rasulullah SAW
First Example
First Hadith
Second Hadith
Hadith from Rafi'bin Khadij, that the
Prophet SAW once said, "Pay the Fajr
prayer at dawn it has begun to light (it
has spread a yellowish light), because its
implementation at that time was greater
in reward." (HR. Al-Shafi'i)
Hadith from 'Aisha, he said, "They women
of interest usually perform Fajr prayers
with the Prophet (peace be upon him), then
(after prayer) they go home while covering
themselves with the cloth they are wearing.
No one can recognize them because it's still
dark." (HR. Al-Shafi'i)
The Contradiction Side
The first hadith if textually understood that the main time to perform the morning
prayer is at the time of isfar (it has begun to light) because that time the reward is
greater. However, this understanding seems contradictory to the hadith narrated from
Sayyidah 'Aisha which gives instructions that the Prophet (peace be upon him)
performed congregational prayers at dawn when it was still dark (at the beginning of
the time), and this means that it was the time that was more important to perform
morning prayers.
Solution Through Takwil Way
If the correlation is parsed with the approach to solving the takwil method as follows:
Imam al-Shafi'i compromised paradoxical hadiths by tackling the hadith which says
"the main time of dawn prayer is at the time of Isfar" by saying that when the Prophet
(peace be upon him) encouraged people to rush to perform the morning prayer by
explaining its virtues. And it could be that some of them have high enthusiasm to
perform morning prayers at the end of the night before entering dawn time. So the
real purpose and purpose of the words of the Prophet (peace be upon him) is: "Pray at
dawn you show light across the horizon of heaven as a sign of the entry of the time of
dawn prayer." In this case, Imam Al-Shafi'i interprets the word "isfar" which means the
origin of the dawn time which is already bright approaching the time of sunrise with
the meaning of the beginning of dawn time which is marked by the rising of dawn light
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that is seen stretching across the horizon of the sky. With this the contradiction
between the two hadiths can be resolved.
Settlement in the form of Naskh
According to al-Imam al-Shafi'i that if there is indeed naskh, then the hadith that
nasikh (erasure) is used as a legal guide. While the hadith that is mansukh (which is
deleted) can no longer be used as a handle and legal backing.
Naskh can be known in several ways, namely; in terms of time, direct explanation
from the Prophet or even the explanation of the Companions. The following conditions
of Naskh are:
1. Naskh only concerns the shari'i law
2. Naskh who came later
3. The mansukh (abolished) law applies indefinitely
4. The hadith that nasikh has the same strength or quality as the hadith mansukh (which
was deleted)
5. The hadith that nasikh-mansukh must contain a different legal content
d. The hadith of nasikh must be in addition to the basic teaching laws that are
believed to have not changed throughout the ages such as being obliged to do
good to mothers and fathers, and upholding justice.
No.
Hadis Rasulullah SAW
First Example
First Hadith
Second Hadith
Hadith from Syaddad bin Aus, he said, "I was with
the Prophet in the year of entering the city of
Makkah, the Prophet saw someone cupping, that
is, on the eighteenth day of Ramadan. Holding my
hand, he said, "Those who are cupping and those
who are cupping break their fast." (HR. Al-
Shafi'i)
Hadith from Ibn 'Abbas, that the
Prophet (peace be upon him) once
cupped while he was in a state of
ihram again fasting. (HR. Al-
Shafi'i)
Settlement Through the Naskh Method
If the correlation is parsed with the naskh method approach, it can be seen asbabul
wurud, history, and dates, that the first Hadith was delivered by the Prophet SAW in 6
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H. While the second Hadith occurred in 10 H. From this it is understood that this second
Hadith is the one who naskh the first hadith.
Settlement in the form of Tarjih
Settlement in the form of tarjih is a way of solving by comparing propositions that
seem contradictory to find out which of them is stronger than others. There are three tarjih
requirements, as follows:
1. Its power is concurrent (between the Qur'an and Hadith)
2. Its power is concurrent (between hadith hasan and hasan)
3. The establishment of the law at the same time and place
The pen-tarjih-han side is viewed from four aspects: Broadly speaking, pentarjih is
inseparable from 4 main things, namely: 1.) Segi sanad, 2.) Segi Matan, 3.) Segi madlul,
4.) Other aspects that support the value of the hadith.
1. Sanad (relating to the number, and characteristics of, narrators)
2. Matan (related to tsiqoh (matan validity)
3. Madlul (the postulate shown takes precedence over the more ma'qul (rational)
4. Another factor that supports, and strengthens the value of the hadith is accompanied
by the practice of the Companions.
No.
Hadis Rasulullah SAW
Means
Solution Through
Tar methods
Contoh Pertama
Hadith from Abu
Hurayrah, he said,
"Whoever bears the
hadith junub until the
morning, then break his
fast on that day." (HR.
Al-Shafi'i)
If the correlation is
deciphered with the tarjih
method approach , the
hadith narrated by
Sayyidah 'Aisha is superior
to the hadith narrated by
Abu Hurayrah from several
sides, namely:
1. Hadith 'Aisha is
superior because
her stature is the
wife of the
prophet, who
knows more about
the case of Junub
Rasul.
2. The hadith narrated
by 'Aisha has more
narrators than the
Hadith from 'Aisha, that
a man once asked the
Messenger of Allah, he
was standing at the door
and I (said 'Aisha)
listened to him. The man
said, "O Messenger of
Allah, I am junub until
the morning, while I am
anxious to continue my
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fast." The Prophet
replied, "I also had
junub until the morning,
I also wanted to
continue fasting so I
took a bath and
continued fasting on that
day." (HR. Al-Shafi'i)
hadith of Abu
Hurayrah.
3. According to al-
Shafi'i's
perspective, the
hadith narrated by
'Aisha has a more
rational meaning
compared to the
hadith of Abu
Hurayrah.
2
Second Example
"
Hadith narrated by Ibn
Abbas radliyahhu 'anhu
he said: "That the
Prophet (peace be upon
him) married Maimunah
bint Haris while he was
performing ihram."
If the correlation is
deciphered with the tarjih
method, then the hadith
narrated from Abi Rafi' is
more rajih (superior) than
the hadith narrated by Ibn
Abbas, because Abi Rafi'
himself went with the
Prophet SAW and
Maimunah at that time.
And of course Abi Rafi'
knew more about the event
than Ibn Abbas.
Hadith narrated from Abi
Rafi' which says: "That
the Prophet (peace be
upon him) married
Maimunah bint Haris at
the time he was tahallul."
According to Ibn Qayyim there are several reasons that make the hadith narrated
by Abu Rafi' superior to the narration from Ibn Abbas, as follows:
a) Abu Rafi' at that time was a man who had reached puberty, while Ibn Abbas was not
yet puberty, even only about 10 years old. So that the memory of Abu Rafi' is stronger
than that of Ibn Abbas;
b) Abu Rafi' knew more about the incident than others, because he was directly with the
Prophet (peace be upon him);
c) At that age, Ibn Abbas was not with the Prophet (PBUH), and he heard the story
without being present directly with the Prophet (PBUH);
d) When the Prophet (peace be upon him) entered Mecca, he started with thawaf, sa'i,
then tahallul. From this it is known that the Prophet could not have married
Maimunah at the time of travel, or before thawaf, or even at the time of thawaf.
2
Muhammad bin Idris al-Syafi'i, al-Umm, hlm. 528-529.
Safdhinar Muhammad An-Noor, Fathira Nadia Makka, Ahmad Luthvan Habiburrahman
Jurnal Indonesia Sosial Teknologi, Vol. 4, No. 10, October 2023 1892
e) Most of the Companions blame the hadith narrated by Ibn Abbas, and do not blame
the hadith narrated by Abu Rafi'.
Settlement in the problem of Tanawwu 'Al-'Worship
In terms of Tanawwu' al-Ibadah are hadiths that explain certain worship practices
carried out or taught by the Prophet SAW, but between one another there are differences
so as to illustrate the diversity of teachings in the implementation of worship. Or simply
tanawwu' al-'worship is the procedure of its implementation there is a differentiation
version.
In the realm of worship we cannot question why or why this is so, but must accept
and follow what the Prophet taught as it is. This is in accordance with the rules described
by the scholars, as follows:
"The original law in matters of worship is to accept and follow (as taught by the
Messenger of Allah).
No.
Hadis Rasulullah SAW
Means
Completion of Hadith
Tanawwu' al-Ibadah
First Example
3
Hadis dari riwayat
Sahabat Ibnu Abbas
radliyallahu ‘anhu. (HR.
Al-
In responding to this
difference in history, one
can choose to read the
hadith which is easy to
memorize. Similarly, in the
procedure for washing
ablution members,
although the best way is to
wash three times, but in
some conditions it is
permissible to choose
washing twice or once only.
4
Hadith from the
narration of the
Companions of Umar
bin al-Khattab
radliyallahu 'anhu. (HR.
Al-Shafi'i)
Improvement Of Electric Motor Inspection Process In Service Repair Workshop: With Lean
Consumption Map Approach
Jurnal Indonesia Sosial Teknologi, Vol. 4, No. 10, October 2023 1893
Conclusion
From some of the explanations and discussions that have been described above, it
can be seen that Imam al-Shafi'i is not only a scholar figure in the field of fiqh and ushul
fiqh, but also a figure in the field of hadith and hadith science. In addition, his pioneering
role in changing the history of the development of Hadith Science from previously
unwritten to written theoretical was when he poured his hadith theory in his books al-
Risalah and al-um. It's just that the theory of the science of hadith of Imam al-Shafi'i has
not been compiled in a systematics and in a separate book, but spread in various
descriptions in his books. In addition, he Imam al-Shafi'i also succeeded in laying down
a written formulation of the main rules needed to examine or assess the validity of a
hadith. He was also the first to discuss the mukhtalif hadiths by giving examples of their
solution. And he is considered as the figure who laid the foundation for the birth of the
science of mukhtalif al-hadith, which is the science that specifically discusses hadiths that
seem to contradict and the method of solving them. And from this research found that
there are several stages of theory and methodology used by Imam al-Shafi'i in completing
the hadiths of mukhtalif, namely the jam'u wa al-taufiq method, naskh method, tarjih
method, and tawaqquf. It can be concluded that the theory and method of solving the
mukhtalif hadiths formulated by Imam al-Shafi'i have a logical and strong argument basis
so that it is feasible to be used to resolve contradictory hadiths.
Safdhinar Muhammad An-Noor, Fathira Nadia Makka, Ahmad Luthvan Habiburrahman
Jurnal Indonesia Sosial Teknologi, Vol. 4, No. 10, October 2023 1894
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