Re-reading Hadith Origins: A Narrative Perspective
Keywords:
Sunnah, Hadith, NarrativeAbstract
Introduction to The Problem: Early Muslims understood the sunnah in different ways and methods than we do. Thus, the understanding of the sunnah became very dynamic, depending on the period of time through which it passed. The dynamism of the sunnah over the span of history raises a very important issue, namely its authenticity or origin, whether it originated from the Prophet or not. Purpose: This article attempts to reread the sunnah from a narrative perspective, with the aim of refreshing the contemporary reader's understanding of the sunnah. Design/methods/approach: None Findings: Some orientalists believed that the hadith did not originate from the Prophet but was created by the third generation after the Prophet. Traditional scholars have refuted this with historical evidence that the recording of traditions dates back to the Prophet's lifetime. However, this answer still leaves several problems, namely, if the recorders existed from the beginning, does this mean that the hadith is equal to the Qur'an? Why do the mutawatir traditions have so many differences in their wording? Why is the narration bil m'na much more than the narration bil lafdzi? Such facts cannot be denied. Research implications/limitations: Hence in understanding the sunnah of the Prophet one cannot use only one discipline of hadith literature. This is because the hadith that reaches us has become a narrative, which intersects with the sciences of history, language, and communication. Originality/value: None.
References
‘Abdu al-Shamad ad-Dārimīy. (2000). Musnad Ad-Dārimīy. Dār Al-Mughnīy linasyri wa al-Tawī’.
Abū Bakri ‘Abdu al-Razāq ibnu Hamām al-Shan’ānīy. (2013). Al-Mushannaf (II). Dār al-Ta’shīl.
Al-‘Aẓamī, M. M. (2005). Sejarah Teks Al-Qur’an: Dari Wahyu Sampai Kompilasi (Sohirin Solihin dan
Anis Malik Toha (ed.)). Gema Insani Press.
Al-Hajjāj, A. al-H. M. ibn. (1955). Ṣaḥīh Muslim. Maṭba’at ‘Īsā al-Bābī al-Ḥalī wa Syarkāhu.
Al-Imām Ahmad ibn Hanbal. (2001). Al-Musnad Al-Imām Ahmad ibn Hanbal. Mu’asasah al-Risālat.
Al-Ju’fīy, A. ‘Abdillah M. ibn I. al-B. (1993). Shahīh al-Bukhāriy. Dār Ibnu Kathīr.
Al-Naisābūrīy, A. M. ibnu ‘Abdullāh al-H. (1990). Al-Mustadrak ‘ala Aṣ-Ṣahihaini. Dār al-Kutūb al-
‘Alimiyah.
Al-Sijistānīy, A. D. S. ibnu al-‘Asy’ath al-A. (2009). Sunan Abīy Dāwud. Dār al-Risālat al-‘Ālimiyah.
Amal, T. A. (2001). Rekonstruksi Sejarah Al-Qur’an. FKBA (Forum Kajian Budaya dan Agama).
An-Nasā’ī. (1930). Sunan An-Nasā’ī. Al-Maktabatu al-Tijāriyah al-Kubrā.
Dalil, F. Y., Ismail, N., & Hafizzullah, H. (2021). Penggunaan Tarjih, Ta’wil dan Pemahaman
Hadits Tanawwu’ al-‘Ibadah. Istinarah: Riset Keagamaan, Sosial Dan Budaya, 3(1).
https://doi.org/10.31958/istinarah.v3i1.3558
Fu’ad Jabali. (2003). The Companions of The Prophet: A Study of Geographical Distribution and Political
Alignments. Brill.
Henry H. Calero. (2005). The Power of Nonverbal Communication: How You Act Is More Important Than
What You Say. Silver Lake Publishing.
Ibnu Mājah Abū ‘Abdillah. (2010). Sunan ibnu Mājah. Dār Ihyā’ al-Kutub al-‘Arabiyah.
Isḥāq Ibnu Rāhawiyah. (1991). Musnad Isḥāq Ibnu Rāhawiyah. Maktabatu al-Imān.
Jeffrey Andrew Barash. (2016). Collective Memory and the Historical Past. The University of Chicago
Press.
Jonathan Brown. (2007). The Canonization of al-Bukhari and Muslim: The Formation and Function of the
Sunni Hadith Canon (Wadad Kadi (ed.)). Brill.
Joseph Schacht. (1975). The Origin oF Muhammadan Jurisprudence (5th ed.). Oxford University Press.
Judi Brownell. (2010). The Skills of Listening-Centered Communication. In Andrew D. Wolvin
(Ed.), Listening and Human Communication in the 21st Century (pp. 141–146). A John Wiley &
Sons, Ltd., Publication.
Khan, I. A. (2010). Authentication of Hadith: Redefining the Criteria. the international institute of islamic
thought.
Kuntowijoyo. (2003). Metodologi Sejarah (2nd ed.). Tiara Wacana.
Kuntowijoyo. (2018). Pengantar Ilmu Sejarah (2nd ed.). Tiara Wacana.
Mālik ibnu Anas. (1985). Al-Muwaṭā. Dār Ihyā’ al-Turāṣ al-‘Arabīy.
Motzki, H. (2004). Introduction: Hadith: The Origins and Development. In Hadith: The Origins and
Development (pp. xvii–xx). Routledge.
Muḥammad Ḥajjaj al-Khatib. (1980). As-Sunnah Qabla al-Tadwīn (3 (ed.)). Dār al-Fikri li Ṭabā’ah wa
al-Nisyri wa al-Tauzī’.
Muḥammad ibnu Abī Syaibah. (2015). Al-Mushannaf. Dār Kunūz Isbiliyā li an-Nasyri wa al-Tawzī’.
Muhammad ibnu Isḥāq ibnu Khuzaimah. (2003). Shaḥīḥ ibnu Khuzaimah (3rd ed.). Al-Maktab AlIslāmīy.
Muhammad Mustofa ’Azami. (1978). Studies in Early Hadith Literature: With a Critical Edition of Some
Early Text. American Trust Publication Indianapolis.
Rahman, F. (1995). Islamic Methodology in History (2nd ed.). Islamic Research Institute of Islamabad.
Schoeler, G. (2004). Oral Torah and Hadith: Transmission, Prohibiton of Writing, Redaction. In
H. Motzki (Ed.), Hadith: Origins and Developments (pp. 103–107). Routledge.
Sulaimān Ibnu Aḥmad al-Ṭabrānīy. (1992). Ad-Du’āu li Ṭabrānīy. Dār al-Kutub al-‘Ilmiyah.
Tindale, C. (2017). Narratives and the Concept of Argument. In P. Olmos (Ed.), Narration as
Argument (pp. 11–25). Springer.
Walter R Fisher. (1987). Human Communication as Narration: Toward a Philosophy of Reason, Value, and
Action. University South of Carolina Press
Downloads
Published
Issue
Section
License
Copyright (c) 2024 IJIRCS : International Journal of Islamic Religion dan Culture Studies
This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.
