UNDERSTANDING HADITS METOD

PART I

PRELIMINARY

At this time, a time when civilization and culture toward modernity marked by the emergence of sophisticated technologies, ranging from science to technology informatics. Islam, in fact get a severe test. On the one hand, Islam as a universal religion and claimed as a regulator selurh aspects of life, are required to always relavan with the modernity. While on the other hand, Islam is also required to not lose their identity as God's sacred rules.

Therefore the question arises, memadaikah approach that has been developed among scholars and thinkers to understand Islam - especially in the case of al-Hadith - to keep them in line and were able to provide the best solution to the problems of humanity are constantly evolving? This question - among others - encourages thinkers to look for "new approaches" to understand Islam from the source of al-Sunnah.

So, if the Muslims seeking truth to understanding a tradition, they not only have to assess through a textual approach alone, but also all the ways by which the truth is perceived, understood, documented, justified, given the face of orthodoxy, and lived in this context, time and a certain geographic space. For that they require modern methods such as the approach of anthropology, psychology, sociology, semiotics, linguistics, economics, philosophy, and other sciences.

Among the modern approach that can be used to understand the hadith is a scientific approach and philosophical approach. To know more about this approach, the author raised a study in the form of a paper entitled: "Understanding metode2 Hadith".

CHAPTER II

DISCUSSION

A. METHODS understanding of tradition MODERNISTS

Before discussing further about the method of understanding the modernist tradition, there are some key terms that need to be explained in this discussion, such as: "Method" and "modernists".

The word "method" is derived from the Greek methodos, which means the way or path. In English, the word is written method, and translate the Arab nation with less Tariqat and manhaj. In Indonesian, the word implies: it regularly used to carry out a job to be achieved in accordance with the desired; bersistem way of working to facilitate the implementation of an activity in order to achieve predetermined objectives.

As for the word "modernist", judging from the root word, is formed from the word "modern" plus the suffix "is". The term "modern" is derived from the Latin "moderna" which means "now, later, or today". On that basis, the modern man is said to be a pattern as far as contemporary consciousness. While the suffix "is" after the word "modern" states the meaning of "properties". Thus, we can conclude that the modernist means something that is present. So overall, it is understood that the method of understanding the modernist tradition is a way or systematic measures used in understanding the traditions of the Prophet through the viewpoint of the present.
In the history of Islam, the modern period started since the opening of the 19th century, which is marked by the entry of the progress of science and modern technology to the Islamic world. Contact with the Western world was subsequently bring new ideas to the world of Islam as rationalism, nationalism, democracy, and so forth. All of this raises new issues, and Islamic leaders began to think about how to cope with new issues it.

The solution, Muslims can no longer live exclusive, monolithic, and discriminatory. In the understanding of tradition, for example, the teachings in the tradition built on the epistemology of the classical era (Theocentric, theological state, homogeneous, exclusive) certainly face many problems when faced with a case or a new idea built on the basis of modern epistemology. Especially when such thinking is dominated more pragmatic mindset that stood on the foundation of the anti-metaphysical positivism. Here the values ​​of traditions are challenged to deliver solutions that logical-rational but still original, so that Islam is not blamed as a religion of violence, terror and discriminatory.

The need for a method of understanding the absolute modernist tradition which is carried out by various methods of approach, among them is the method of scientific approach and philosophical approach (principle maslahah). Studies on the scientific and philosophical approach is described in further discussion.

B. UNDERSTANDING Hadith WITH SCIENTIFIC APPROACH

The scientific approach consists of two variables words, the "approach" and "scientific". The word "approach" literally means the process, change, and how to approach (in relation to the peace or friendship). Or effort in research activities to establish relationships with the people studied. Or method to achieve an understanding of the research. In English called the approach which also means the approach.

The approach also means a scientific attitude (perception) of a person to discover the scientific truth.  It can be understood that the approach in question here is how to view, people often equate it with the paradigm contained in a field of science,  which is then used to understand the hadith.

While the word "science" comes from the word "science" which means the body of knowledge organized systematically. Or it can also mean the whole knowledge acquired and arranged in an orderly manner by humans. So overall, it is understood that the scientific approach is the perspective of understanding of tradition through considerations are logical and systematic (based on science).

Science can be defined as sunatullah well-documented, which was discovered by man through his thought and systematic. Science will evolve to follow the progress, quality of thought, and human activities. The growth of science as a process snowball that with the development of science, people know more about the universe which further improves the quality of his thinking that makes science or science developed more rapidly again.

With the approach through science, can form different scientific reason with reason lay or superstition (mythological). Scientific reasoning is not willing to accept the conclusions without checking the premises, subject only to the arguments and the evidence is strong, not merely follow the emotion and conjecture alone. The form would also be required to understand the contextual tradition this approach in order to avoid mistakes to understand it.

The scientific approach can be used to compromise the traditions that seem contrary to the ratio, such as those in the hadiths below:

1) Hadith about Flies

"If a fly falls in the drink of one of you, then immerse, then throw it away because one of its wings there is a disease and the other wing there is a cure".

This Hadith is rejected by Muhammad Taufiq Sidqiy and Abd al-Heir al-Kabir because he thinks not in accordance with the ratio of view, because it usually flies carrying germs that can cause disease. Though this tradition has been rated authentic by the scholars of hadith from the first until now.

But some recent research verifies the truth of these traditions. Explanation of the Prophet Muhammad, is now included in the new science is discovered in recent years. The research found that when the fly landed on the dirt, he takes part, and partly attached to the limbs. In the body of a fly immunity to germs they carry. Therefore the germs it carries will not harm her. The immunity resembles the well-known antibiotics are able to kill many germs. At the time of flies into the drink she spread germs attached to his limbs. But if all of the fly's body thrown then he will issue a bidder substance (toxine) that kills germs.

In contrast to what has been stated by Joseph Qardhawiy that the hadith contains recommendation in terms of worldly, especially in conditions of economic crisis in a given environment are experiencing food shortages, in order not to throw away food that has terhinggapi flies, even this tradition gives emphasis on coaching generation to live simply and be not extravagant.

2) Hadith about Coitus Prohibition Time Periods

"We were told by Abdullah from his father from Hammad ibn Affan from Hakim al-Salamah from Abu Tamimah Asram of al-Huzaimiy from Abu Hurairah that the Prophet. said: He who with his wife in a state of menstruation or in the rectum of his or believing soothsayers, then indeed he has gone out of the religion of Muhammad revealed to him (Islam) ".

Stopping intercourse during menstruation for each country, and for many followers of religions, have become customary morals of ancient times until today. For them, the woman he was in a state of polluted during menstruation. In the world of women themselves had people can not let go of the notion that the cookie dough made by menstruating woman does not want to expand, and that he made pickles or pickle can be rotten. Can the "ketercemaran" menstruating woman was proven by scientific research that accurate?

Dr. Med. Ahmad Ramali, who have earned a doctorate in medicine in 1950 at the University of Gajah Mada suggests that the menstrual liquid that contained Coccus Neisser. These substances are virulent (can resurrect the disease), and therefore he became the cause of the disease. So it is possible also that he together with a little liquid from the woman into the urethra (the flow of the bladder) in men, causes urethritis (inflammation of the bladder flow) is suddenly in men.

In women, in addition to physical factors and the state of mind that jiggle during menstruation, there are circumstances such as the following agencies:

First of all, the feeling generally unwell, which is felt by women during the last menstruation. Second, because congestio (excessive blood flow largely to the skin or other body tool) to the genitalia, the desire for intercourse to be increased, but otherwise well, because the sensitive genitalia, the woman was so shy in coitus. When lust raised, then by the insistence of blood, parts of the genitalia in so very many contain blood, until the majority of women who are its vulnerability to the menstrual blood was so enormous; or menstruation returned after ceasing; perhaps also because of the pressure of blood that a lot of it so painful in the vicinity, it may even become chronic pain if it is repeated often.

From the above view, gives understanding to us that in looking at a hadith should not be hasty in giving a conclusion, because matan hadith can be understood and approached from different approaches. Thus, to test the truth of a tradition from the side of rationality which is the most important element for the paradigm of modern science is not easy to do, because in addition to the necessary mastery of modern science, is also required expertise in the field of hadith as well as a broad and deep knowledge of the teachings of Islam.

C. UNDERSTANDING THE PHILOSOPHICAL APPROACH USING Hadith (Principles maslahah)

A philosophical approach consists of two variables words, namely: "approach" and "philosophical". The word "approach" is already outlined in previous discussions. While the word "philosophy" comes from the word philosophy coupled with the suffix "is". The word philosophy is derived from Greek, philosophia, which consists of two words: philos (love) or philia (friendship, attracted to) and shopia (wisdom, wisdom, knowledge, skills, practical experience, intelligence). Indonesian word in the same philosophy with the word philosophy means love of wisdom or truth. Plato called Socrates as philosophos (philosopher) in the sense of loving wisdom.

In Indonesian Dictionary, philosophy means "knowledge and investigations by reason of the nature of all that exists, because the origin and the law". Humans are humans who have a philosophical self-awareness and sense, as it also has an independent spirit and spiritual.
Understanding the philosophy that is generally used is the opinion expressed by Sidi Gazalba. According to him, the philosophy is to think in depth, systematic, radical and universal in order to find the truth, the essence, the wisdom or the nature of all things exist. And according to Rene Descartes, known as the "Father of Modern Philosophy", her philosophy is a collection of all knowledge where God, human nature and the subject of the investigation.

Philosophy as a form of scientific approach methodology, as well as other scientific branches. Often obscured and confused with the ideology or schools of philosophy, such as rationalism, existentialism, pragmatism, and others. There are differences between the two regions, the first region that is scientific, open-ended, open and dynamic. While the second area ideological, closed and static. The former is more inclusive (such as the nature of pure sciences), not sectional and fragmented, while the latter is exclusive (as well as applied sciences), as if the fragmented and discontinuous by differences in tradition, culture, background behind social struggles and language. Anyone who moves to the territory "applied sciences" basically to be equipped with issues of basic cultivated by "pure sciences", being engaged in the region "pure sciences", do not have to know and be expert in every territory "applied sciences".This way of thinking and philosophical approach of the first, the nature of science, open-ended, open, dynamic and inclusive appropriate and suitable for diapreasiasi and lifted back to the surface of a scientific assessment.

The philosophical thinking can then be used to understand the teachings of religion, with the intention that wisdom, the essence or core of religious teachings can be understood carefully. Therefore, the philosophical approach is an attempt to look for the core, the essence and wisdom in understanding something beyond its form.

This philosophical approach, is not new in Islamic discourse. Usul Fiqh as a method of understanding scripture and Islamic literatures written in Arabic, in fact, could be called a philosophical study. For in Usul Fiqh of speakers Qiyas (analogy) that works more comprehensive and systematic methods offered Aristotelian logic, for example. In addition, there are also rules syari`ah which attempts to reveal the purpose and wisdom behind all formal rules. The rules that reveal the purpose and wisdom is called the principle of Shari'ah mashlahah.

Mashlahah (المصلحة) in language can mean goodness, usefulness, appropriateness, feasibility, harmony, decency. Said al-mashlahah sometimes contrasted with the word al-mafsadah (المفسدة) and sometimes contrasted with the word al-madharrah (المضرة), which means "breakdown". Therefore, the discussion of maslahah range in emphasis to get good or benefit, and eliminate harm or damage.

While maslahah of the term, Usul al-Fiqh scholars have given the definition of which is almost equal to each other. Among them as claimed by al-Ghazali as follows:

"Maslahah is maintaining syarak destination, which includes five cases, which preserve religion, life, intellect, lineage and property. Then all that neglect the maintenance of the five objectives syarak are mafsadah, and all containing maintenance syarak goal is maslahah. "

In this definition, there are two conditions that must be met in maslahah, namely:

1. Maslahah must be within the scope of syarak purposes, should not be based on the passion of lust.

2. Maslahah must contain two elements, namely the benefit and avoid harm.

Although essentially the same philosophical approach to the principle maslahah, they both goal-oriented and usefulness, but still there is a difference between the two. In the view of the philosopher, as saying al-Buthi, maslahah merely mundane. Considerations between good and bad according to them is based on experience and senses alone. Consideration is different from the Islam that laid considerations to the benefit of the world and the hereafter simultaneously. Even the sight of the world depends on maslahah maslahah hereafter.

Furthermore, the philosophical approach can provide a new perspective on the spirit of the text as a whole, which in turn will provide an understanding of the intent or purpose (madlul / hadaf) contained in a hadith. That there mentioned media (wasilah) as a forum for the realization of objectives is a natural thing. Understanding of tradition with a philosophical approach is done by pulling on the purpose or intent of a Rasul speech.

For that purpose or goal desired by the media must be distinguished clearly. This is because the purpose or intent of a reality that is static and universal. But the media are constantly evolving and growing. From here, then that should be used as a handle is the purpose and intent contained a tradition, because the media is the support for the achievement of a purpose.

In understanding the hadith of the Prophet, a philosophical approach or principle maslahah, has been widely adopted by the contemporary scholars, such as Yusuf Qardhawy, Muhammad al-Ghazali, and others. Here the author pointed out some examples of traditions that can no longer be understood through a linguistic approach alone, but must be understood through philosophical approach (principle mashlahah):

1) Hadiths of Heads of State of the Quraish

It was narrated from Ibn 'Umar r.a., of the Prophet, he said: "In matters (religious, community, and state), the Quraysh always (be a leader) as long as they are still there even though only two people".

From Anas, he said: one when we were in the house of a man Ansar, then the Prophet came, until he stopped. Then he opened the door and said: "The leader of the tribe of Quraish ..."

Two of the above Hadith states that the leader should come from the tribe of Quraish. Ibn Hajar al-Asqalānīy found no scholar, except of the Mu'tazilah and Khawarij, which allows the post of head of state was occupied by people who do not come from the tribe of Quraish. Similarly, what has been stated by al-Qurthubīy, heads of state are required to be from the tribe of Quraysh. If only at a time when people who have tribes of Quraish staying just one person, then he is entitled as head of state.
Textual understanding of the hadith above and which convey the same to him in history has been the general opinion of scholars and thus the grip of the rulers and Muslims for centuries. They believe that these traditions expressed by the Prophet in his capacity as a Prophet and certainly does apply universally.

If the content of the above Hadith understood as such, it is not in line with the instructions contained in the Koran that states that humans are basically the same, the most noble and principal Allah dalan ketaqwaannya.

Thus it requires a philosophical understanding that the right leadership is not in its ethnic Quraishi, but rather on the ability and authority. At the time of the Prophet, a qualified person as leader and obeyed by the people they lead are among the Quraish. If a time there were not a tribe of Quraish has the authority and ability to lead, let alone exceed the tribe of Quraish, then he can set up as a leader or head of state. Contextual understanding of this kind were first pioneered by Ibn Khaldun (808 H-1506M).

2) Hadith about Siwak

"From Abu Hurairah radiallahu 'anhu said that Nabishallallahu' alaihi wasallam said: if not burdensome be my people, will undoubtedly commanded to bersiwak at each time to pray".

"It was narrated from 'A'ishah he said: Rasulullah SAW said:" Siwak it cleans the mouth and make God's approval ".

But what is meant by siwak itself? May not use the other? Siwak is wasilah, so it may mesyarakat siwak use other than to clean the mouth. If it was the Messenger of Allah determines siwak, therefore siwak suitable and easily obtainable in the Arabian peninsula. Thus, so-so artificial wasilah like a toothbrush.

Some scholars have even stated this. In the book Hadiyaturraghib in Hanbali fiqh stated: "Siwak can with a wooden wine, olives, and other logs are not hurt and harm, and not broken. Being harmful or hurt and broken, the ruling makruh. Among the harm is pomegranate wood, aloes, and the like. DNA does not match the Sunnah for the bersiwak not with wood. Sheikh Abdullah Bassem, peringkas the book had quoted the words of Imam Nawawi as follows: "A person may bersiwak with anything that can eliminate bad breath, such as with a cloth or fingers". This is the Hanafi, based on the arguments of a general nature about him.

Correspondingly, Yusuf al-Qaradawi said that the purpose or intent of this tradition is actually clean the mouth so that God becomes pleasure because of the cleanliness of it. While Siwak is the media to wash the mouth. Siwak mentioned by the apostle, because siwak suitable and easily obtainable in the Arabian peninsula. Therefore, siwak can be replaced by other items, such as toothpaste and toothbrushes and equal footing with Siwak.

COVER III

A. CONCLUSION

From the above description, a number of conclusions as follows:

1. Study comprehensively indispensable in understanding and capturing the intent of a hadith. Moreover, with the development of more modern era, understanding of modern methods are needed as well, such as the methods of scientific approach and philosophical approach.

2. The scientific approach is an approach that seeks hadith reveal understanding of tradition through the viewpoint of science knowledge (science). This scientific approach can form different scientific reason with reason lay. Scientific reason not to accept the conclusions without checking the premises and not merely follow the emotion and conjecture alone. Therefore, the scientific approach is an approach that is relatively new and difficult, because in addition to master the science of hadith, someone who will do the research traditions also have to master science.

3. traditions philosophical approach is an approach that attempts to reveal the purpose and wisdom behind all formal rules in the hadith. This approach has long been conducted by scholars of usul fiqh with the principle of "mashlahah", which is the principle that emphasizes the benefits and avoid harm. At first a philosophical approach is not used, as opposed to formalistic understanding of traditionalists-who tend to understand the religion limited to the formalistic rules, without doubt the philosophical meaning. However, over the times, this approach began to be accepted and used in the understanding of tradition.

B. CRITICISM AND SUGGESTIONS

Thus this paper the authors to say, hopefully be able to add an Islamic outlook for the reader, especially in the field of fiqh al-hadith. The author is aware of this paper is not complete, there are still shortcomings here and there. Therefore, the authors expect criticism and constructive suggestions from readers, for the sake of a more perfect this paper. Allaah knows best.

Note :

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