THE DEVELOPMENT OF HADITH STUDY CONTROVERSY IN INDONESIA: A STUDY OF MIṢBĀḤ AL-ẒULĀM BY MUHAJIRIN AMSAR AL-DARI Fatihunnada

There has been a wide presumption that hadith literature authored by Indonesian Muslim scholars is simple and static. This article challenges this view. It examines Miṣbāḥ al-Ẓulām, a commentary of Bulūg al-Marām, by Muhajirin Amsar al-Dari to show the dynamic development of the study on ikhtilāf al-ḥadīth (disputes over hadith). Grounded in the hermeneutic approach, this article argues that the development of hadith studies in Indonesia from time to time is not as simple as the general presupposition entails. This article shows that the development of hadith studies is raised following the provision of studies on ikhtilāf al-ḥadīth. The tradition of writing hadith in Indonesia began in the 17 th century and, as a result, a number of hadith literatures have been produced by Indonesian Muslim scholars. This development challenges some scholars’ perception that the studies of hadith in Indonesia remain simple and the science of hadith in the country is hardly available.


Introduction
SCHOLARS SUGGEST that the study of hadith in Indonesia does not thrive well.This can be seen from the fact that the books and literature used in Islamic boarding school are only the books of Islamic law (fiqh), language, theology (ushuluddin), Sufism, and Syuhudi Ismail explains that each Muslim scholar has different methods of solving the disputes (ikhtilāf) over hadith.A Muslim scholar may use one method, while others adopt more than one method.However, it does not mean that the result of their study must be different one another.Although they use different methods, the final result in solving such ikhtilāf may sometimes show many similarities. 11n solving the contradiction or disputes (ikhtilāf) of hadith, the majority of hadith experts have set out four theories in hierarchical order, not as an option: First, the method of al-jam' wa al-tawfīq; second, al-naskh; third, al-tarjīḥ; and fourth, tawaqquf.However, in the theory of Shafi'i, there is no principle of al-tawaqquf, 12 which is what another Muslim scholar does as the last alternative regarding a conflicting proposition that cannot be compromised and resolved with the method of al-naskh or al-tarjīḥ.The explanation of those four steps can be seen as follow: In addressing the contradiction or Mukhtalaf al-Ḥadīth, the first step that is usually taken by the Muslim scholars is by applying the method of al-Jam ' wa al-Tawfīq (compromise).It means that mukhtalaf ḥadīth can be solved by discovering the points of convergence in each content of meaning.Thus, the essential meaning addressed by those hadith can be revealed. 13The second method is al-naskh (abrogation), which is understood as a fact that some mukhtalaf al-ḥadīth has provision content with similar topic, but it brings opposite meaning and it cannot be compromised. 14nother method is al-tarjīḥ, formulated by the Muslim scholars and defined as ‚the method of comparing the propositions that are seemingly contradictory in order to know which has a strong argument or position than the other one‛.Yet, only a few Muslim scholars state that tarjih on mukhtalaf ḥadīth can be done before firstly approached by the method of al-jam' wa altawfīq. 15The fourth method is al-tawaqquf (leaving without any provisions).If those three methods above are not possible to be applied in resolving the conflicting hadith, the hadith experts must take a step by not giving any provisions upon such hadith, provided that those hadith are not in contradiction to the matters of halal and haram, compulsory and haram, and sunnah and makruh, which is unlikely accepted both. 16heoretically, I adopt the science of understanding/ hermeneutics by Heidegger.Hermeneutic theory is used to understand the meaning of a text as a socio-cultural phenomenon, because in understanding a text, one shall need three subjects, namely the text itself, writer of the text, and reader of the text.The approach of mukhtalaf al-ḥadīth developed by hadith expert also becomes the main instrument in this research.Such a method is formulated by hadith experts for understanding some conflicting hadith in order to get the points of convergence from such contradiction.Historical approach is also used to reconstruct the development of hadith study in Indonesia before and after 20 th century, including the form of popular hadith studies in Indonesia before 20 th century and any studies developed in the 20 th century.Hence, this study presents the periodization of hadith study development in Indonesia.

The Development of Hadith Study in Indonesia
In Nusantara (archipelago), any efforts to revitalize the teachings of the Prophet found in hadith have taken place since the second half of 17 th century, along with the arrival of renewal ideas (modernization) that emphasize al-Qur'an and hadith as the source of Islamic teachings.The scholars study hadith from inspiration and knowledge on the ways that lead the Muslim society to socio-moral reconstruction.However, until the beginning of 20 th century, the study of hadith in Indonesia is still less popular. 17ne of the earliest Malay hadith books, Hidāyāt al-Habīb al-Targhīb wa-al-Tarhīb, is written by Nuruddin al-Raniri.The lack of studies on the tradition of writing hadith, including upon the text of this Hidāyāt al-Habīb, is highly influenced by the limited access to primary sources in the form of handwritten scripts (manuscript) regarding this field.Hidāyāt al-Habīb was written on 6 Syawal 1045 H/14 March 1636 M, a book consists of 831 hadith from various sources, such as Bukhārī, Muslim, Turmudhī, and many others. 18he study of hadith in Nusantara had shown its existence between the 17 th and 19 th century despite being limited.Some scholars discuss the science of hadith in their works, such as hadith classification of sahih, hasan, and da'if nothwithstanding its limitness in terms of the number and depth of analysis.For example, in the book of ‚Jawaban Syeikh Ahmad bin Muhammad Zayn al-Fatani tentang Hadis Memulai dan Menyudahi Makan dengan Garam" (the responses of Shaykh Ahmad bin Muhammad Zayn al-Fatani regarding the hadith on the beginning and finishing eating), where Shaykh Ahmad answered such a matter with a long explanation based on the science of mustalah ḥadīth while taking into account the ʻIlm Rijāl al-Ḥadīth 19 .
In In addition, the book of al-Fawaid al-Bahiyyah by Nuruddin Muhammad ibn Ali ibn Hasanji is also regarded as the work of scholar in Nusantara in the field of hadith during the early period.This book consists of one volume with 332 pages and 831 hadith of Prophet Muhammad SAW.This book was already printed and published in Egypt in 1346 H/1927 M.These 831 hadith are explained or described by using Malay language.Substantively, these hadith are, by its writer, discussing on how to practice the virtues, and conversely, are also presenting hadith of advices on how to stay away from the evil.In other words, it can be said that the hadith contained in this book tend to have relation with the wisdoms of human's experiences in day-to-day life. 20nother example is Mahfudz Termas which is known through one of his works, namely Manhaj Dhawī al-Na ẓar fī Sharḥ al-Manẓūmāt 'Ilm al-Athar.This Arabic book is a commentary upon the book of al-Manẓūmāt 'ilm al-Atharby Jalāl al-Dīn al-Suyūtī, and it is successfully made Mahfudz Termas as one of the leading scholars in Nusantara, especially in the field of hadith.As a result, such book is referred by many Muslim scholars in Islamic world as a whole. 21fterwards, the works of T.M. Hasbi Ash-Shiddieqy also give another color to the dynamics of hadith study in Nusantara in the beginning of 20 th century.One of his works is Sejarah dan Pengantar Ilmu Hadis (The history and introduction to the science of hadith).This book explains the history in the growth and development and the science of hadith.According to its author, this book is an introduction for Mutiara Hadith, which is also composed by this author.
We can observe that within the period of 17 th to 19 th century, Islamic education was still given in its simplest form and not systemized yet.No data were found quite representative about the given curriculum of Islamic teachings.The in-depth and formal learning of hadith and ʻUlūm al-Ḥadīth has been seemingly not been conducted yet.Federspiel added that during the Dutch's colonialization, the study of hadith had not been discussed as an independent discipline of science.At that time, the discussion on hadith still became a part of other Islamic disciplines of science, such as fiqh. 22he scholars of 18 th and 19 th century continuously showed a large number of similar trends with any trends developed in the previous periods.While the pressure on hadith study continued, the reconciliation between Shari'a and Sufism progressively gained a stronger foundation.A significant development from the eighteenth century was lots of leading scholars giving emphasis on the reconciliation between those four schools of fiqh. 23n the early 20 th century, the hadith books were still not made as source of reference, because this study was considered new in the education in Indonesia, especially in Islamic boarding schools.At that time, the hadith scholars began to give more attention on the study of hadith by collecting the books of hadith to be translated and presented as materials to be taught in educational institutions, such as Madrasa and Islamic boarding school.No books of hadith written by Indonesian scholars in the beginning of 20 th century made as the basic study of hadith in Islamic boarding school became the evidence at that time.The study of hadith in Indonesia was still in introduction phase.
Until 1980s, there were, at least, four types (genre) of hadith literature in Indonesia.The first type is the literature of hadith science which contains the analysis of any hadith developed in early days of Islam to determine its authenticity and falsity.The second type is the literature of hadith book which translates the books of hadith within the classic era (620-1250) and middle days of Islam (1250-1850).The third type is anthology of the selected hadith taken from various hadith book collections selected and rewritten by Indonesian writers.Further, the fourth type is a collection of hadith used as the source of law and material of teaching in Islamic schools. 24n the other hand, a great number of studies on hadith have emerged delineating the content of hadith collected in one master book of hadith or a book of collected hadith.The works of Al-Khilʻah al-Fikriyyah Sharḥ al-Minḥah al-Khayriyyah and al-Tabyīn al-Rāwī Sharḥ Arbaʻīn Nawawī, for example, have given an actual contribution to this field.Both works have added a new color in the study of hadith in Indonesia during the early days of 20 th century.Analytic method (Ta ḥlīlī/) used by Mahfudz al-Tarmasi in explaining the prophet's hadith in his book entitled Al-Khilʻah al-Fikriyyah Sharḥ al-Minḥah al-Khayriyyah, in detailed, along with the description of the biography of hadith narrators, includes the full name, nickname, title, place and date of birth.It also covers address, and death, degree of the hadith, takhrij of the hadith, analysis on words and sentences, as well as various information relating to the hadith.Meanwhile, Kasyful Anwar in his work, al-Tabyīn al-Rāwī Sharḥ Arbaʻīn Nawawī, preferred global method (Ijmālī) to the other methods in explaining the hadith by giving emphases on a brief explanation and focusing on the hadith contents.Both works also use the analysis method in explaining hadith, along with language analysis and content analysis that refer to the verses of Al-Qur'an and hadith of the prophet as the basis for its analysis.

Muhajirin and His Work on Hadith
Muhajirin Amsar al-Dari is one of the scholars of hadith of the early twentieth century of modern Indonesia.He was born and raised in Kampung Baru, Cakung, East Jakarta, on November 24, 1924.When one mentioned a trio of religious science warriors from Bekasi in the era of 60s, the name of Syaikh Muhammad Muhajirin Amsar al-Dari is one of them, and the rest two are K.H. Noer Ali and K.H. Abdurahman Sodri.In the first Islamic boarding school in Bekasi, in 1963, not far from the location of an Islamic boarding school named Bahagia, Syaikh Muhammad Muhajirin Amsar al-Dari found an Islamic boarding school named Annida Al-Islami25 .
On 4 Dzulqa'dah of 1366 H or August 1947, Shaykh Muhammad Muhajirin departed from Indonesia by a ship heading to Jeddah from which he performed the pilgrimage to Mecca.The early struggle of Shaykh Muhammad Muhajirin in seeking knowledge began when he lived in the house of Shaykh 'Abdul Ghani Jamal.After staying there for few times, in the middle of the year, he moved to Asrama Jailani located inside ‚Muddaʻī".When he stayed there, at first, he studied to Shaykh Muhammad Ahyad who replaced Shaykh Muchtar al-Tarid al-Jawî at Mosque of al-Haram.In addition, Shaykh Muhammad Muhajirin also learned from other teachers during his study in Mecca and Medina.They are Shaykh Hasan Muhammad al-Masshat, Shaykh Zayni Bawean, Shaykh Muhammad 'Ali b.Husain al-Malikiy, Shaykh Mukhtar Ampetan, Shaykh Syed 'Alawi b. 'Abbas al-Malikiy, Shaykh Ibrahim al-Fataniy, Shaykh Amin al-Qutbiy, Shaykh Ahmad Manshuriy, Shaykh Muhammad Yasin al-Fadaniy, Shaykh Muhammad Amin al-Sinqitiy, and Shaykh 'Abdurrahman al-Afriqiy.On Thursday, August 6, 1955 or exactly on 19 Safar 1375 Hijriyah, he arrived at the homeland of Indonesia, at the request of his mother.In his effort to practice and spread his knowledge, he established an educational institution and Islamic boarding school from the level of Tsanawiyah (1-3 grades) to University by the name of Annida Al-Islamiy.Shaykh Muhammad Muhajirin died in 2003. 26haykh Muhammad Muhajirin is a very prolific scholar.He had written about thirty books, and all of them are in Arabic.His work are compulsory resources for the students studying in his Islamic boarding school from the thanawiyyah (equivalent to first grade) to almarhalah al-`ulya (equivalent to pre-siswazah).The Annia Islamic boarding school has listed the works of its founder, Syekh Muhammad Muhajirin, as the evidence indicating that the Syekh is a sort of productive Islamic scholar.Aside from being the compulsory sources in the boarding school, his works are also reviewed and learnt in Majlis Taklim and several education institutions in Bekasi and Jakarta he organized.His works are as followings 27  These work show that his knowledge is not only in one scientific field, but also it includes several Islamic knowledge.All books were printed privately by him.But, this time, some publishers have published some of his works.Unfortunately, his books are not widely known.It is, perhaps, because those books were printed independently and not sold widely; thus its spread is only limited to his students and the people that knew him .
The most significant expertise of Shaykh Muhajirin is the study of hadith.He studied long enough to Shaykh Muhammad Yasin bin 'Isa al-Fadani at Dar al-'Ulum, Mecca.Shaykh Muhammad Yasin al-Fadani was known among the world's scholars as one of the greatest Muḥaddith of this century.Shaykh Yasin got the epithet as Suyuti Zamanihi (Imam Suyuti in his day).In addition, he was also titled as ‚Musnid al-Dunya‛.It was a very rare title, and even no one had such a title in his era.He had almost all sanad of Islamic scientific books.
The background behind the birth of Miṣbāḥ al-Ẓulām was originated from an admiration of the book of Bulūgh al-Marām by Ibn Hajar.In his view, the presence of Bulūgh al-Marām as a book of hadith ahkam was a phenomenal work.Shaykh Muhajirin said that lot of scholars after the generation of Ibnu Hajar made his work as a reference in the search of hujjah relating to the law of Islam or the study of hadith of law itself resulting in explanatory books (sharah).
The book of Miṣbāḥ al-Ẓulām, as a script, was written when Shaykh Muhajirin was in Mecca.Then, the improvement of such writing was completed in 1972 and it was firstly published in 1985 by the University of Annida Al-Islamiy.The book of Miṣbāḥ al-Ẓulām, in its old printed version, consisted of eight volumes, in which Volume I had 279 pages, Volume II had 293 pages, Volume III had 270 pages, Volume IV had 258 pages, Volume V had 204 pages, Volume VI had 276 pages, Volume VII had 236 pages, and Volume VIII had 284 pages.Meanwhile, the new version consisted of four volumes, in which Volume I had 408 pages, Volume II had 390 pages, Volume III had 328 pages, and Volume IV had 415 pages.The orders of book, chapter, and the number of the hadith are included in the book of Bulūg al-Marām, consisting of 16 titles of book, 76 titles of chapter, and 1597 hadith. 28Shaykh Muhajirin himself, in the introduction of his book, told about the main reference source in Miṣbāḥ al-Ẓulām was all syarah books of al-Kutub al-Sittah plus popular fiqh books and its usul fiqh books.
In general, the syarah conducted by Shaykh Muhajirin had already included sanad and matn although the discussion on the chance of transmission was very simple.According to Shaykh Muhajirin, it was because the discussion of sanad did not become the main focus of Misbah alzulam.He gave emphases on its discussion of the law of Islam.29

Ikhtilāf al-ḥadīth in Muhajirin's View
In the early 20 th century, the books of hadith have not been made as a main source of reference yet in Islamic boarding schools.At that time, the scholars of hadith begin to give more attention to the study of hadith by collecting the books of hadith which then were translated and made as the subjects taught in the education institution of madrasa and Islamic boarding school.No books of hadith were written by Indonesian scholars in the beginning of 20 th century, as the separate basic study of hadith in Islamic boarding schools.The study of hadith in Indonesia was still in the realm of introduction.
Such a fact can be described in the following Muhajirin uses four methods for understanding contradiction of hadith.From 54 cases of contradictions in the book of Miṣbāḥ al-Ẓulām, Muhajirin uses the method of al-Jam' as much as 27; al-Naskh = 3; al-Tarjih = 17; and al-Tawaqquf = 7.Half of those cases (in percentage) are settled by compromising the conflicting hadith.Almost one-thirds of those cases are settled by favoring one hadith compared to another hadith.Meanwhile, at a very little occassion, Muhajirin uses the method of hadith elimination due to another hadith.And for some cases, he does not give any comments firmly from their writings.He only describes several views from the scholars relating to the understanding of such conflicting hadith.
Among the examples of hadith settled by way of a compromise between two or more conflicting hadith are some histories in the reading of Basmallah when performing shalat.First .
Reported 'Ali Bin Abi Talib: That when the Prophet stood for prayer, he would make the takbir (rising hand in prayer) and then say, "I have turned my face to the One Who created the heavens and the earth as a sincere submissive (person), and I am not one of the polytheists.My prayers, my sacrifice, my life and my death are all for Allah, the Lord of the Worlds; No partner with Him (in all that).That is what I have been ordered and I am of those who submit.O Allah, you are the King and there is no Lord besides You.You are my Lord and I am Your slave.I have wronged my soul and You are aware of my sins, so forgive all of my sins.No one forgives sins save You.Guide me to the best character.No one can guide to the best of that save You.Turn me away from its evil, and no one can turn me from its evil save You.At your beck and call, here I am (to serve you) all the good is in Your hands and evil is not to You.And I am for You, and to You are the blessings and the exaltedness.I seek your forgiveness O Allah and return unto You.
And the second hadith explains that the reading of iftitah in shalat is ‚Allāhumm Bā'id Baynī wa Bayn Khaṭāyāy kamā Bā'adta Bayn al-Mashriq wa al-Magrib until the end of the prayer‛.As narrated by Muslim: From the example above, Muhajirin attempts to understand the contradicting hadith at his best.Thus, no hadith with a strong sanad was neglected, either by removing or excluding it.Muhajirin attempts to think of its understanding in order to make it as an alternative between such conflicting hadith.

Conclusion
The methodology of understanding mukhtalaf hadith in Indonesia in the 20 th century established by Muhajirin tends to try to avoid the method of al-naskh (removing one hadith with another hadith).The author tends to find an acceptable way for both parties to resolve the contradicting hadith.Drawing on the cases of conflicting hadith in the book of Mishbah al-Zulam, Muhajirin understood it by compromising such hadith into 27 cases, meaning that from 50% of the cases, he tried to compromise with his deep understanding upon any aspects in such cases.
The characteristics of the book of hadith commentaries in Indonesia in the 20 th century show a very significant development of the study of hadith.Muhajirin plays important role in this field of study by entering the area of Hadith Mukhtalaf, which was a very complicated area, since it was considered as the peak of nobility for a scholar of hadith.The finding of this study can become an entry point to further explore the study of the development of hadith in Indonesia in modern times which still receive a small attention from scholars.

emphasized the importance of transmission (sanad) in a hadith by giving emphasis on the names of narrators in determining the validity of transmission. The book of Maṭāli' al- Anwār wa Majāmi' al-Azhar by Shaykh Usman Jalal al-Din al
-Kalantani discusses the science of hadith in its introduction.The book of Manhaj Dhawī al-Na ẓar by Shaykh Mahfuz al-Tarmasi is a of Musṭalaḥ al-Ḥadīth which is fairly complete.The study on hadith science, including its sanad, is also mentioned by him in his other works, namely al-Minḥah al-Khayriyyah fī Arbaʻīn Ḥadīth min Aḥādīth Khayr al-Bariyyah, Kifāyah al-Mustafīd fī mā ʻAlā min al-Asānīd. book

P roblem Method of Understanding Al-Jam' Al-Naskh Al-Tarjīḥ Al-Tawaqquf
table of the understanding method of Mukhtalaf al-Ḥadīth according to Muhajirin in the book of Miṣbāḥ al-Ẓulām 30 :