By : Khairul
RANKING THE COMPANIONS
historical writing on the companions have different implications from the Islamic era, the history of others. Apart from the synthesis of sources on the difference between right and wrong, the friends have a special position as described by the Qur'an and the Hadith of the Prophet. Ibn Hajar al-Asqalani quoted al-Khatib al-Baghdadi that he had said, "Justice is the companion set and baited with ta'dil done by God concerning them, and notification about the sanctity of their God and His choice for them. Among them is the word of God: "You are the best of the nations raised up for (the benefit of) men, (because) you enjoin what is good and forbid what is wrong (bad and evil), and you believe in Allah (with true faith) ... "(Q3: 110)" And thus (as we have led you to the right path), We created you (O men!) nation more fair option, so that you may be the person testify to the people (about the right and wrong) and the Messenger (Muhammad) will be the witness over you "(Q2: 143)" verily! Allah is pleased with those who believe, when they swore allegiance unto thee (Muhammad) under the tree (which is implied in their hearts); then (with it) it appears clear explanations about what (the truths of faith and loyalty) that is in their hearts, so He sent down tranquility on them and rewarded them with a near victory "(Q48: 18)" And those who have gone before - the first (and to help migrate) from those "immigrants" and "Ansar", and those who follow (in the footsteps of) them with good (straight), Allah be pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, to dwell therein for ever; supreme triumph "(Q9: 100) ... in the verse (Al-Quran) that much and long on and mention the famous hadith, there are many. All lead to the finality of their stance on justice, without anyone among them - with ta'dil God for them - needing to ta'dil anyone among the creatures. Even if there even any evidence of Allah and His Messenger, respect them as our list, surely justice they will not change based on what they had done during the Hijrah, Islamic Jihad and struggle to help, sacrificing life and property, fighting fathers and their children, advising in religion, the power of faith and confidence, then they muktamadlah justice and faith of purity. They are all more honorable than all the generations that come after, and prioritized over those who come after them ... If you meet someone who abuses any of the companions of the Prophet, then know that he is Zindiq. That is because the Prophet is true, the Qur'an is true, what comes with it is also true. Indeed, all that comes to us through friends, while they (ie those who denounce friends) want to bring down our witnesses, to cancel the Book and the Sunnah ...) [1] Position of the Companions as stated, the influence of writing respect their history. Abdelkader I. Tayob considers the question of the position of the companion plays a very important role in the Islamic worldview and not just the impact of restructuring ideas by historians such as al-Tabari. He said that Baghdad on 9th century, this motif in the resource, not only have an impact on issues of historiography, but also to be debated by scholars in their ceremony because it gives a significant impact on the meaning and behavior of Islam itself (Abdelkader I. Tayob: 204). When the companions are seen as the narrators of the hadith of the Prophet who is in the highest position in the line of transmission, of course, most groups pay attention to the affairs of his companions consisted of Muhaddith as the first to do the collection and analysis of narrations from the Companions , by his friends and the friends. However, this tradition not appear suddenly. Instead, it is a continuation of the historical method of the Arabs who have been around since the pre-Islamic era again. Bersanad narrations transmitted orally from generation to generation until the arrival of Islam and changing habits historiography becomes something new.
Development of historiography THE ARAB MUSLIM
Arabs have their own methods of recording history. Ever since pre-Islamic era, the people of South Arabia in Yemen and North Arabian Sham already familiar with the story of the tradition of citing Arab rulers earlier, heroism tribes respectively, worship idols, and all their glory. Narrations are also referred to as Al-Ayyam is presented orally from generation to generation. Abd al-Aziz al-Duri said that Yamaniyyah narrations present in the initial resources and overall more of a story and misleading. Poems describing the pre-Islamic Arab life evaluated by al-Duri as not able to describe the life of ignorant Arabs. In other words, historical narrations in pre-Islamic era reported regardless of the validity of its contents, and selected only based on what the objective of proving the pride of their respective tribes and the Arabs themselves publicly. Ignorance of this historical era, even though it is mostly lost because there is no perfect process and record it in the Islamic era stance that rejects the pagan custom of worshiping idols, it is a unique feature that distinguishes the Arab historiography compared with other people, when history depends on the history of bersanad . This provides an important basis for the development of knowledge in the time of Muhammad's prophethood, who became known as al-Hadith. Quran gives new meaning to history as the stories (Al-Qasas) about the past described in the verses of Al-Quran with ibrah motif. Allah says: "Indeed in their stories is a lesson that will bring ibrah for people who have common sense. (The story of the prophets contained in the Quran) it is not the stories invented, but a confirmation of what is in the religious scriptures before him, and it was in evidence that explains everything, and a guidance and a mercy for people who (want to) believe "(Q12: 111) Al-Raghib al-Asfahani clarify the meaning ibrah (العبرة) or lesson (الاعتبار) as that which connects with the knowledge of the witness who did not witness the incident with [2] (Al-Raghib al-Asfahani: 320). The stories in the Qur'an presented with the purpose of understanding the causes and consequences of an event and its relationship to contemporary life. This motif is changing the habits of Arab historiography accept history as collectors, to make an assessment of the validity of its contents as an analyst. Own care companions who want to say things attributed to the Prophet Muhammad became an important habit in his generation as the narrator himself first. It is compatible with the warning given by the Prophet himself: "He who rejects me intentionally then tersedialah his seat of Fire" (Narrated by Muslim) Al-Hadith or Sunnah is another unique form of knowledge of the history of criticism . It is a good foundation of knowledge on history. Muslims in the early stages of recording and presenting oral history all attributed to the Prophet Muhammad. In some cases the companions of the Prophet prohibited by writing what he said, for fear of confusion among some friends among the Hadith of the Prophet with the verses of the Quran. But at the same time, there are also some of the Companions given special permission by the Prophet to write the hadith with the intention of keeping it. Among his companions was Abdullah bin Amr and others. However, we do not know clearly what the contents contained in the scrolls ever written by the author at the side of the Prophet's because most of them destroy the sheet. They feared it falling into the hands of non-members, intellectually interpreted incorrectly (Muhammad Fathi Uthman: 123). Umar ibn Abd al-Aziz RA has emphasized the importance of collecting the hadith the Prophet SAW. He once wrote a letter to the people of Medina and said, "look at hadith Prophet Muhammad and write it. I am worried about the process of seeking knowledge and extinct members "This order has been submitted to Abu Bakr ibn Muhammad ibn Amr ibn Hazm. Similarly, Ibn Shihab al-Zuhri on Sunan together. Apart from that, which is also al-Qasim ibn Muhammad ibn Abi Bakr, one of seven jurists' Medina. But Umar bin Abd al-Aziz died before the project is completed. He could only see the initial efforts made by Ibn Shihab al-Zuhri as he stated, "We have been ordered by Umar ibn Abd al-Aziz to collect Sunan. And we do it by writing copy for copies. Then copy is sent to each state ruled "(Muhammad Fathi Uthman: 126).
EMERGENCE MAGHAZI and PARABLES
At this stage, the hadith of the Prophet narrated more motive to keep them as a source of law. Traditions as a source of law, better known as al-Sunnah, referring to narrations attributed to the Prophet Muhammad after his appointment as a messenger. In a wider context, the preservation of the history of the Prophet Muhammad or also seen from the corner of his beloved leader, and all of it should be known. This side is known as Sirah. Writing the history of Prophet Muhammad, an offshoot of the Islamic history. In the initial stage, it is more commonly known as al-Maghazi. Although al-Maghazi more focused on the battle of the Prophet, it covers the whole record his prophetic life. Among their many collecting history of al-Maghazi are the children of his own. For example Aban bin Uthman bin Affan and 'Urwah ibn al-Zubayr. Aban bin Uthman bin Affan collect a lot of history taken from him by the Hadith. Not many historians who narrated from him, except al-Ya'qubi. Unlike Urwah ibn al-Zubayr. Abd al-Aziz al-Duri opinion, Urwah was the first person who wrote al-Maghazi. His writings come down to us through what was narrated by al-Tabari, Ibn Ishaq, al-Waqidi, Ibn Sayyid al-Nas and Ibn Kathir. Although the accumulation of history by 'Urwah ibn al-Zubayr until the era of al-Khulafa al-Rashidin, history, memoirs and chaos are difficult to be formulated. Abd al-Aziz al-Duri concluded that the development of historical writing to the al-Maghazi, more of a collection. Individual efforts to build parts of the madrasah al-Maghazi is that each one adds what was done by their teachers before (Al-Duri: 22). Also contributing to the development of al-Maghazi is Shurahbil bin Sa`d. He has been working on a list of the names of the friends who joined the big events such as the Battle of Badr and Uhud, as well as those who participate in Poltava to Habshah and Medina.
SEPARATION SCIENCE HISTORY OF MAGHAZI
earlier efforts made by Aban, Urwah and Shurahbil continued by several other figures in developing knowledge Maghazi. Abdullah ibn Abi Bakr ibn Hazm, Asim bin Umar bin Qatadah, Muhammad bin Muslim bin Shihab al-Zuhri is the main precursor to the second generation of this Maghazi operators. Muhammad bin Muslim bin Shihab al-Zuhri seen by al-Duri as the first Maghazi initiate synthesis of narrations which reached him. It makes him different from their previous al-Duri and concluded that he is a member of the history (Muarrikh) first. The reason al-Duri was Muhammad ibn Muslim ibn Shihab al-Zuhri did not limit her intake history only from Maghazi Urwah ibn al-Zubayr, but he sought widely narrations Medina and traditions of the narrators. He then wrote each of the hearing to help memory, and examine the narrations and arrange them in proper order. Effort was made Muhammad bin Muslim bin Shihab al-Zuhri the first to write Sirah (a term he himself used) strutur specific with a clear design. At this stage, do not be a difficulty for the beginning of our history melazimi chain for each method brings history to historical events since most of them are originally Muhaddith before becoming Muarrikh. This can be seen from the generation that followed, like Musa bin Uqbah Ibn Ishaq, al-Waqidi and Ibn Sa'd. Muhaddith WRITING METHOD Based on the historical developments since the era of oral narrations to the bookkeeping history, assessment history of the main features of Islamic historiography divided into two methods of Hadith (Muhaddith) and methods of history (muarrikh). The Hadith evaluate history narrated in the chain of transmitters (sanad) and material (words) is based on the history of the conditions already known among Muhaddith. They divide the history of authentic, hasan, and weak, with branches to every part of the [3] (Al-Sayuti: 1/22). The true history known as hadith. It means the history of the chain connected by a narrator, the narrator carefully periwayatannya fair and without any abnormalities (Shaz) nor defect (illah). While a good history referred to as hasan hadith. It means the history of the chain is less than what is required for an authentic hadith. Cases are referred to as weak hadith weak. It is narrated that the chain does not meet the criteria hasan and is divided into many categories depending on the nature of the defects identified in the chain and material. Muhaddith requires the narrator to a history that must be a fair, thorough, Muslim, aqil puberty, prosperous of the reasons that led to the wickedness and humble dignity. He also must be a conscious and hafiz when narrated hafazannya, if carefully try and knowledgeable about what meaning is contained in the history of that narration. Knowledge to evaluate the narrator is known as knowledge Jarh wa Ta'dil. Scholars Jarh wa ta'dil dividing the narrator of hadith known as Rijal, to different categories with strict conditions. When a narrator that her testimony gathered against defects (Jarh) and justice (ta'dil), the majority of scholars are of the opinion that the testimony against defects narrator preferred. While some other scholars are of the opinion if the testimony of justice narrator overcame testimony against total disability, then ta'dil is preferred. Stringent conditions are applied without any dispute consumed when narrations which made the assessment is concerned with the history of the Prophet. What if these narrations concerning the companions of the Prophet? Consequently, it is possible Muhaddith method can be applied to the whole history of Islam itself? Answer this question, we must turn to the goals to be achieved by both these disciplines. Hadith studied in order to find out who built through Shariah law itself. Therefore, narrated, "chain-chain that is part of the religion. If not for the chain, he will say anything to anyone dimahunya "(Al-Qasimi: 201). While history is studied for the purpose ibrah, teaching and wisdom. If you look at the Muhaddith own, their stances narrations concerning the faith, as well as the clean and unclean, is in contrast to their stance against narrations concerning the advantages of work (fadhail al-a'mal) and targhib and tarhib. Al-Bayhaqi said, "when we narrate something of the Prophet Muhammad in matters involving Halal and Haram and other tenets, we will tighten the evaluation of the chain and Rijal. And when we reported a work-related benefits, rewards and punishment, we will relax the conditions on the chain and compromise on Rijal. If Muhaddith put conditions vary depending on the goals to be achieved from information narrations from the Prophet, then, of course, has a history narrations in the same space for relaxation was obtained. If the strict conditions imposed on the Muhaddith is imposed also on historical narrations, surely most of history there will be rejected and will not allow the writing of history to achieve the goal.
WRITING METHOD MUARRIKH
Muarrikh using a somewhat different approach than the Muhaddith because each history, have not been evaluated by the micro. Instead, each will consider consistency with historical background narrator and figures mentioned in the narration itself. In other words, the approach involves the process of assessing the pronouncement muarrikh history. This exposes us to a variety of opinions terbabitnya studied history and personal preferences of researchers interpret. However, this method has unique benefits, especially when researching narrations that we have no chain, or the chain is too vague. For example, Ibn Khaldun in al-Muqaddimah give examples of narrations brought by the early Islamic historical sources, such as al-Tabari date, the number of the children of Israel when they were in the Sinai. Historical sources state that the number of people who bring with them a weapon is 600 thousand people or more. Ibn Khaldun concluded that this amount is unlikely to be accepted as the truth, because in comparison, the King of Persia who owns a vast empire, in the face of Muslim soldiers in Qadisiyyah, their number is 120 thousand people but no history of estimating the number of them around 60 thousand only . Ibn Khaldun also argues that the Children of Israel into Egypt during the early arrival of their only berjumlah70 thousand people. Their period domiciled in Egypt until the expulsion of the Sinai is about 220 years old. Impossible 4 generations was able to achieve a total amount.
WRITING HISTORY
History of the Caliphs al-Rashidin Muhammad Muhammad Hassan Shurrab thought, historiography Sirah al-Khulafa al-Rashidin be divided into two aspects of Aqeedah and the Shariah, while the second is Civilization. During the era of the companions of al-Khulafa al-Rashidin make various decisions and perform various actions detailing aspects of Aqeedah and the Shariah. From the point of Faith, the companions need to determine the position of those who refused to pay zakat shortly after the death of the Prophet Muhammad. Similarly, those who support al-Kazzab Musailamah. There are also big decisions involving coordination problems Fiqh Manuscripts and ijtihad series of Umar bin al-Khattab RA known as Awlawiyyat Umar. In matters like this, Dhiya Akram al-Umari broadly outline the method adopted was to prioritize the authentic narrations then hasan. After that, the weak narrations can be adopted to complete the formation of a history of the early Islamic era, as long as it works only weak fill vacancies on the evidence that there is no authentic and hasan thereon. In the event of a conflict, the stronger history is always preferred. Weak narration must also not concerned with aspects of Aqeedah and the Shariah (Al-Umari: 25). The narrations concerning aspects of civilization such as urban planning, construction and excavation of the canal, it should happen flexibility in it, as long as it is not excessive to cast off from the realities of history, the narrative form of delusion.
EXAMPLE: THE STORY OF ABU Dhar Al-Ghifari RA Muhammad Muhammad Hasan Abu Dhar Shurrab story quoting al-Ghifari as told by Ahmad Amin in his book Fajr al-Islam. Ahmad Amin wanted to prove the influence of Persian beliefs of Muslims through the story of Abu Dhar RA. Ahmad Amin explained on page 110, that there were similarities between the opinion of Abu Dhar al-Ghifari with Mazdak opinion, the founder of the Persian Mazdakism in property issues. Ahmad Amin back up this statement to the narration quoted from Tarikh al-Tabari, who said: Abu Dhar had lived in Syria and he said, "O ye evil tycoon and the destitute, give glad tidings to those who accumulate gold and silver, but they it does not spend it in Allah's way, that will be poured molten iron from the fire on, side and front of them. They will remain so until the poor condition redeem it from the rich and wealthy to get a reply from what they have done to the people. "Then Muawiya had sent Abu Dhar went to Uthman in Medina to Abu Dhar did not damage the population Syria. Uthman asked him, "What is the population description Syria complained to sass mouth?" Abu Dhar said, "is not to be for the rich monopolize property" Ahmad Amin concluded based on this history that stand Abu Dhar on the property, like the argument Mazdak. How Abu Dhar can receive Mazdak the Persian influence it? Ahmad Amin explained that Tabari himself had brought the answer to this issue by saying, "Ibn-Sawda '(Abdullah bin Saba' al-Yamani) met Abu Dhar and menghasutnya about this. Ibn-Sawda 'the same too met with Abu Darda' and Ubadah bin al-Samit, but they refused to pray. Ubadah led Ibn Sawda 'met with Muawiyah and said, "This man is in God who sent Abu Dhar to ..." Muhammad Muhammad Hasan Shurrab pointed out that such stories are examples of conditions that require a more stringent approach Muhaddith worn. Abu Dhar al-Ghifari RA was one of the companions are guaranteed Paradise by the Prophet Muhammad. He is also a narrator of many hadith narrated totaling 281 hadith in Sahih al-Bukhari and Sahih Muslim. At the same time, Shurrab opinion, Tabari narrated on Abu Dhar said the meeting with al-Ghifari Abdullah bin Saba ', standing singly without any other history that supports it. All members of the history, citing the story of this meeting, leaning on the history of Tabari. Tarikh al-Tabari as is known, together with a chain of narration without distinguish between authentic with a lie. Chain that is the determination of the validity of the source of a narration. At the same time Tabari also alone in narrating the news that a Saif bin 'Umar, who was criticized by scholars as a designer Ta'dil Jarh and false history, false, weak, sinful, even deemed Zindiq as may be referred to in Tahdzib al-Tahdzib by Ibn Hajar al-Asqalani. History of al-Tabari, this statement alone in the story of Abu Dhar meeting with Abdullah bin Saba ', in contrast to other narrations that tell the misunderstanding that occurred between Abu Dhar to Uthman and Muawiyah, but there is no explanation for the involvement of Abdullah bin Saba' regarding this matter. For example narration in Musnad al-Imam Ahmad (5/147) under chapter Destructive Abu Dhar, Umar bin Shabbah recounted in his book, Tarikh al-Madinah some history about the disagreements that occurred between Abu Dhar and Uthman, then Muawiyah. Throughout the story, there is mentioned a meeting between Abu Dhar with Abdullah bin Saba '. In terms of material (words) history, Abu Dhar al-Ghifari was a pious companion and Faqih as explained by Ibn Abd al-Barr in al-Isti'ab, Ibn Hajar al-Asqalani in al-Isabah and Ibn Sa'd in al-Tabaqat al-Kubra. It is unreasonable Abu Dhar deemed so, can hear and be influenced by the opinion of a new convert to Islam as Abdullah bin Saba. Ibn Hajar in al-Isabah explained that Abu Dhar never argue with Ibn Mas'ud in terms of knowledge. Order spend either in the form of zakat, charity or other money transmission in the community is something that is already acknowledged by all Muslims. Very awkward when Abu Dhar had insisted in calling this to our friends. The conclusion to this case, the action Ahmad Amin in linking Mazdak influence on the history of Tabari Abu Dhar was rejected, when we impose conditions Muhaddith of the resources referred to. It is compatible with the position of Abu Dhar himself as narrator of hadith. Similarly, Uthman and Muawiyah who also was a friend of the Prophet Muhammad. History is also rejected by the irregularities that occurred in the content of history as opposed to information about Abu Dhar itself and the atmosphere that existed at the time of the companions.
EXAMPLE OF WAR HISTORY BY TABARI of Jamal and Siffin Abdelkader I. Tayob in her paper Tabari on the Companions of the Prophet: Moral and Political Contours in Islamic Writing Historial checked carefully to the approach adopted by Ibn Jarir al-Tabari in history collection relating to the companions of Prophet Muhammad, to make the Battle of Jamal and Siffin War as the focus of the study. Tabari as a Muhaddith involved in the history of pushing the limits of control over reports that narration. Anything that comes to his history is recorded along with the chain of narrators as a determinant of authentic history to the contrary. Tayob also quoting Albrecht Noth stating that the narrations of early Islamic era of conflicting reports on important events that are related to religion and poilitik. Reports tend to a variety of groups in the Muslim community would be difficult to associated resources in certain regions due to chaos that occurs in the earlier history. Even Noth also concluded that the early Muslim history, is more of a collector and not the operator that analyzes the content of the synthesis of the above sources. Noth also questioned Wellhausen opinion that classifies the flow of history to the region of Medina and Iraq.
CONCLUSION
Writing history involves the era of al-Khulafa 'al-Rashidin should utilize both methods adopted by the Muhaddith and muarrikh to form sejahtera.Biar historiography that there was a significant difference between the conditions of reception history by Muhaddith compared with muarrikh which is an important condition to screen narrations concerning the question of faith and sharia, muarrikh approach in the narrations come collectively, make comparisons and interpret the contents, allowing the truth be identified, particularly when dealing with non bersanad narrations, or the chain is too vague and incomplete Muhaddith evaluated.
Info ; http://saifulislam.com/2014/02/pensejarahan-al-khulafa-al-rashidin-antara-muhaddith-dan-muarrikh/
No comments:
Post a Comment