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VARIASI REDAKSI HADIS NABI (Kajian Historisitas dan Oralitas)
The circulation of hadith after the death of Prophet Muhammad began with the practice of taqlīl al-riwāyah (limiting transmission) and the polemic surrounding hadith codification, which occurred much later compared to the codification of the Qur'an that reached stability during the era of ‘Uthman ibn ‘Affan. The wording of hadith also underwent dissemination due to the companions’ migrations to various conquered regions, which led to the spread of hadith texts to geographically and linguistically diverse areas. This phenomenon resulted in the flexibility of hadith wording, adapting to narrators and the conditions of the regions where the hadith was transmitted, particularly influenced by sociolinguistic factors that contributed to the flexibility of hadith narratives. This situation is significantly different from the early Islamic period, during which hadith transmission was extremely stringent. Some companions, such as ‘Abd Allah ibn ‘Umar, insisted on narrating hadith exactly as the Prophet had stated (particularly qaulī hadith, or verbal narrations). Therefore, how did the transmission process of hadith evolve to produce various narrative versions of hadith with almost identical chains of transmission (sanad)? This study discusses the textual history of hadith using a historical approach, positing that narrations delivered in meaning-based transmission (riwāyah bil ma'na) reflect the narrators' subjectivity. This includes instances of aw shak min al-rawī (the narrator's uncertainty) that allow for the possibility of accuracy between two proposed wordings. The study addresses key questions: why does variation in matn (text) occur despite similarities in sanad? How can the earliest and most accepted text of the matn be determined? The purpose of this research is to illustrate the reasons behind the variation in hadith transmission wording and provide an explanation regarding the legitimacy and position of the textual variants of hadith that circulated at the time, as well as the impact of these differences. Essentially, the variation in wording stems from the process of transmission itself. The research employs qualitative methods with a historical approach. The results reveal that the causes behind the variation in hadith matn include several underlying factors. First, the presence of aw shak min al-rawī in some textual variants, which is absent in others with similar wordings. Second, differences in the recall memory quality of narrators, which altered certain textual transmissions during the processes of tahammul wa al-adā’ (receiving and conveying hadith). Third, the geographical location of narrators influenced their unique linguistic expressions, leading to the transmission of hadith texts in their distinct dialects. In this regard, the Prophet Muhammad, on certain occasions, spoke in dialects other than Quraysh Arabic. These were heard by companions who were not Quraysh natives and who narrated the hadith in those dialects as they had received them. Fourth, the presence of interfaith dialogue in Medina also contributed to this phenomenon. The method for determining the earliest and most acceptable wording of the matn involves the tools of naqd al-hadīth (hadith criticism) and tarīkh al-ruwah (narrators’ historical records), which can map out when a narrator undertook rihlah fī talab al-hadīth (journey in pursuit of hadith) to acquire earlier transmissions of the hadith wording. Additionally, tarikh al-ruwah is used to trace older narrators who were likely to have received the earliest transmissions, by comparing the accounts of their meetings with teachers based on the evaluations of rijāl critics. The method of i'tibār al-sanad (tracing the transmission chain) is particularly helpful in examining narrators' records with their teachers to identify whether the transmission occurred during the Makkah or Madinah phases. This determination marks the transmission chain as the oldest and closest to accuracy. This oldest transmission chain is referred to as sanad ‘āli (elevated chain). However, sanad ‘āli is not the ultimate determinant for acceptance; rather, the most accepted chain is the one deemed most thiqah (trustworthy) among the available sanad. The findings of this study align well with the sampled hadith texts chosen as research objects. However, the conclusions drawn may have limited relevance to other hadith narratives or the entire corpus of texts attributed to the Prophet (mā udifa ilā al-nabī).
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