MUHAMMAD IBN IDRIS AL-SHAFI‘I’S THOUGHT ON HADITH CRITICISM (A STUDY ON HIS METHOD AND ITS APPLICATION)

Mus’idul Millah, NIM.: 07530058 (2011) MUHAMMAD IBN IDRIS AL-SHAFI‘I’S THOUGHT ON HADITH CRITICISM (A STUDY ON HIS METHOD AND ITS APPLICATION). Skripsi thesis, UIN SUNAN KALIJAGA YOGYAKARTA.

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Abstract

Talking about the prominent figures who had major effect in the Islamic world, we cannot ignore al-Shafi‘i. There is no doubt that his school of thought (madhhab) itself was one of the four Islamic legal schools that have many followers in the world. However, as a figure who lived in the second century of Hijariyah, in fact, al-Shafi‘i was known as a jurist (faqih), whereas he actually had also big attention to the study of hadith. The title nas}ir al-sunnah (the protector of the Sunnah) which was given to him is the evidence that he indeed had great concern on the study of hadith. According to the prior-research, al-Shafi’i reported a hadith with the weak transmission (d}a‘if). It seems contrary in view that al-Shafi‘i formulated the principles of transmission in his works. There are several other hadiths which were reported by al-Shafi‘i and seem to have problem with their status. Looking at the contrary phenomena, this research must necessarily be done to deal with such problem reasonably. Here, some questions will be asked that how is al-Shafi‘i’s thought on hadith criticism and his method of selection of hadith? And how is the application of al-Shafi‘i’s method on hadith criticism? This study is completely a library research using the primary references related to al-Shafi’i and his thought especially on hadith. Then the secondary sources related to all aspects in this research like sharh} (cementation) books, rijal (narrators) books and so on. Some soft-wares are also used here to facilitate the searching of data. The kind of this research is descriptive with the historical approach. Then, the pattern of research which is used here is deductive-inductivecomparative method. Concisely, his method can be divided into six conditions; (1) each reporter should be trustworthy in his religion, (2) he should be known to be truthful in his narrating, (3) he should be a good memorizer or a good preserver of his book, (4) he should agree with the narrations of the huffaz}, (5) he should not be a mudallis, (6) the one who is above him (in the isnad) should be of the same character until the hadith goes back uninterrupted to the Prophet or any authority below him. These six conditions are similar with the five major conditions which are used by the hadith scholars until now; Ittis}al al-Sanad (Continuity of The Chain of Transmitters), ‘Adalah (Integrity), D{abt} (Accuracy), Gayr al-Shadhdh (Conformity),‘Adam al-‘Illah (Absence of Hidden Defect). However, after investigating and analyzing some information related to al- Shafi‘i’s method on hadith criticism, there are some improper things on al- Shafi‘i’s transmission of hadiths. There are, at least, 734 weak hadiths, like mursal, munqat}i‘, mu‘d}al, mudallas, matruk, even munkar. It means, if his Musnad contains 1800 hadiths, 40,77% are considered weak. Although al-Shafi‘i discussed these kinds of weak hadith in al-Risalah, he seemingly did not apply totally his method in his transmission of hadith. Moreover, there were weak hadiths that al-Shafi‘i used to support his opinion.

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