Institutional Repository UIN Sunan Kalijaga YogyakartaPEMAHAMAN DAN KONTEKSTUALISASI KONTEMPORER TERHADAP HADIS UNSUR AKHAKA ZALIMAN AU MAZLUMAN (STUDI MA’ANIL HADIS)NIM.: 22105050047Ragil Farhan ZaiauthorMutual help is one of the fundamental values in Islamic teachings that serves as the foundation of human social life. However, a hadith narrated by Anas ibn Malik commands believers to help their brother whether he is the oppressor or the oppressed (unṣur akhāka ẓāliman au maẓlūman), which, when understood literally, risks creating ambiguity, as though condoning support for wrongdoing. Departing from this issue, the present study aims to uncover the correct understanding of this hadith and its relevance to contemporary social contexts. This research employs a qualitative library-research method, involving takhrīj al-ḥadīth, i'tibār al-sanad, matn criticism based on Ṣalāḥ al-Dīn al-Idlibī's criteria, followed by an analysis of hadith comprehension using five methods formulated by Yusuf al-Qaradhawi. The findings reveal that the hadith recorded by al-Bukhari (no. 2.312) has five mutually corroborating chains of transmission (al-Bukhari, Muslim, al-Tirmidhi, al-Darimi), qualifying it as authentic (ṣaḥīḥ) in both chain and content, as no contradiction was found with the Qur'an, other authentic hadiths, reason, or historical facts. Linguistic analysis shows that the term "helping" in this hadith means preventing the wrongdoer from continuing the act, not endorsing it. At the contextual level, oppression in the modern era has evolved into collective and structural forms—such as corruption, domestic violence, and digital bullying—requiring preventive, structural, and social-actor-based approaches, including the involvement of NGOs and legal institutions. Based on these findings, this study answers the formulated research questions as follows. First, understanding the hadith unṣur akhāka ẓāliman au maẓlūman shows that helping the oppressor means preventing and stopping the wrongdoing, while helping the oppressed means defending and restoring their rights—both forms of assistance being consistent with the principle of justice in Islam. Second, the contemporary contextualization of this hadith remains applicable through the principle of amar ma'ruf nahi munkar across various scales of social issues—individual, collective, and power relations—as a manifestation of moral responsibility and social solidarity among Muslims in upholding justice.297.21 Ilmu Hadis2026-08-04UIN SUNAN KALIJAGA YOGYAKARTA;FAKULTAS USHULUDDIN DAN PEMIKIRAN ISLAMThesis

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