The Role of the content (textual) criticism
by Hana Arisesa
Ḥadīth has a high position as the second source of law after the Quran which is approved by the majority of Islamic scholars. Ḥadīth has a very important position since the early days of the development of Islam. Ḥadīth together with the Quran have become the most powerful source of reference for the Islamic religion that have been used throughout Islamic history. Ḥadīth has a very wide definition seen from various sides and disciplines, but the definition of ḥadīth according to ḥadīth scholar is whatever is transmitted from the Prophet of his actions, sayings, tacit approvals, or physical characteristics (Philips, 2007).
Unlike the Quran which is guaranteed to be preserved, the ḥadīth is not. There is no guarantee that the ḥadīth will be flawed and fabricated. Ḥadīth has become a very important discipline in itself which has been laid down by Islamic scholars since the beginning of Islam. The discipline of ḥadīth science (‘ulūm al-ḥadīth) is very important to select the true ḥadīth from The Prophet. For that reason, Islamic scholars, give their attention to this science, build a very complete discipline of ḥadīth which is one of the uniqueness of the Islamic religion.
Early ḥadīth scholar has created various branches of ḥadīth disciplines, to determine the reliable or unreliable of a ḥadīth. There are three major branch in the classical science of ḥadīth. First, about the riwāyāt, investigation of the transmission chains. Second, deal with asmā’ al-rijāl, provided biographical information on the ḥadīth transmitters, and the last is concerned with ḥadīth criticism, whether or not it was in accordance with the Quran and with ḥadīth that were considered reliable (Amin, 2005). They also develop certain conditions to judge the validity of a ḥadīth. In general, they agreed on five criterion, as follows (Amin, 2005):
1. Continuity of transmission
2. All transmitters in the isnād (chain of transmission) must be ‘adl
3. All transmitters must be ḍāḅiṭ
4. Isnād and the matn must be free from shudhūdh
5. Isnād and matn must be free from ‘illa.
One of the important branch that have been developed is the science of the isnād. This methodology is powerful tool to be used, even this method is acknowledge by western orientalist who criticize Islam such as Harald Motzki (Haredy, 2009). However there is another branch of the ḥadīth which also very importance in its contribution for authentication the ḥadīth, i.e. the matn (text) analysis of the ḥadīth. In addition, the last two criterion, free from shudhūdh and ‘illa not only applicable in the chain transmission but also in the matn ḥadīth also (Amin, 2005).
Matn Criticism Aspects in Hadīth Science
In modern times, the science of ḥadīth cannot be separated from intense discussions, both at the academic level and practical in society. The science of ḥadīth has come under significant attack, especially through the enemy of Islam from the western orientalists who study Islamic field. Their contribution to the science of ḥadīth is undeniable, but at the same time caution must be exercised against their goals which will undermine Islam through their scholarship.
The important work of the orientalist in their textual critics discourse, begin at the nineteenth century. They argue that the matn critics has not received sufficient attention from the scholars of Hadīth even they claim that there is no rules at all in the matn critics (Brown, 2012). This matn critics becomes very popular in the discussion since the orientalists used it to attack the establishment of the science of Hadīth. Rather, they dip into the critic’s isnād only. This is not true, orthodox Muslim scholars have devoted as much attention to the study of the quality of the contents of the Hadīth as to the chain of reporters (Haredy, 2009).
The matn critics contribute to determine the validity of a Hadīth. However, due to the various differences aspects such as, different criteria, Scholar life period, faith of believe of the scholar, resulting in the different result of authentication Hadīth one by another. Several issues concerning in the matn critics such as historical anachronism, logical impossibility, and incompatibility with historical, legal, and dogmatic received opinion (Brown, 2012).
One of the example of the applicability of the matn critics on a Hadīth is about the rejection of the Aisyah on the Hadīth Umar about torturing the deceased in the grave due to the wailing done over him. The Hadīth is collected by Bukhari no 1292. However, the Aisyah’s rejection is based on its contradiction with the Quran 6:164 (Fauzi, 2018). This is indicate that matn critics already established validity of the Hadīth even in the early time.
Another example of the matn critics is the rejection of the Hadīth as discussed about Hadīth about giving the name of a child by the name of Muhammad. This Hadīth reject due to contradict reason. Two Hadiths fall under this issue as follow:
“From Sa'id bin al-Musayyab said: The Messenger of Allah said: Poverty will not come into the house in which there is my name (Muhammad).”
“From Abu Umamah al-Bahili said: The Messenger of Allah said: who has children, then named him Muhammad because of expecting blessings, then his parents and children will go to heaven.”
The first Hadīth can be found in the book “Virtues of naming Ahmad and Muhammad” by Al-Hussein bin Bakir Al-Sirafi, Hadīth number 20 with the title “Poverty does not enter a house in which my name is”. Examining its chain transmission there are several transmitters are not valid (liar, unknown, and dhaif) (Mausuah Al hadith, 2022). The second Hadīth is listed in the book “The Pearls Made in the Fabricated Hadīths of Al-Suyuti” by Jalal al-Din al-Suyuti, Hadīth number. The status of the Hadīth is not authentic (Mausuah Al hadith, 2022).
Although the two Hadīths have invalid status in terms of the chain of transmission, but when viewed from the point of view of criticism, the two Hadīths contradict reason. According to al-Adlabi with the name Muhammad cannot automatically determine someone to Heaven or not. Naming Muhammad cannot determine a person's life line. Only charity and faith and with Allah's permission one can enter paradise (Fauzi, 2018).
The third example of the applicable of the matn critics to validate a Hadīth is invalidating Hadīth due to the historical fact. This Hadīth as follow:
“There is no prophet who was informed except after forty.”
The Hadīth scholar, Ibnul Jauzi said this is fabricated Hadīth, due to some reason. He said that Jesus was raised to heaven when he was thirty-three years. In the Quran 19: 12 about Yahya, that the Almighty gave him judgment as a boy. Ibn Abbas also said that most of the prophets are prophets after forty, but it is not stipulated (Mausuah Al hadith, 2022).
Prominent Scholar in Matn Criticism in Modern Time
In modern times, scholars who concentrate on material criticism discourse are not only from the orientalists, but even from among Islamic intellectual themselves. As a discourse in academic field, the matn critic’s will contribute to richness of the Hadīth science that has been existed for centuries. Unfortunately, this discourse is often designed to discredit the existing records of the Hadīth. Not Only the western scholars but also well-known Muslim writers have seen fit to indulge in the discussions.
From the western side, the prominent scholar is the Hungarian Orientalist Ignaz Goldziher which his view often supported by other orientalist afterward such as Leone Caetani, T. W. Juynboll, Gaston Wiet, Joseph Schacht, N. J. Coulson, Alfred Guillaume, H. A. R. Gibb. In the Muslim side, several well known the Muslim scholars such Rashid Rida (1865–1935), Mahmoud Abu Rayyah (1889–1970), Ahmad Amin (1886–1954), and Isma`il Ahmad Adham (1911–1940) (Haredy, 2009).
In the modern era, some Islamic scholars defend the issues on the matn critics brought by orientalist. The most frequently cited writings on defense of the Sunnah are the works of As-Siba`i as in his book “As-Sunnah wa makanatuha fi at-Tashri` al-Islami” and the work of Abu Shuhba, in his book “Difa` `an As-Sunnah wa Radd Shubah al-Mustashriqin wa al-Kuttab al-Mu`asirin”. In his work, As-Siba’i mentioned 15 criteria forwarded by early Hadīth critics to sift the authentic Hadīths from the spurious as to their contents where the critics to both Abu Rayyah and Rida for giving the reason of neglecting the criticism of the contents of the Hadīths to the fact that it was not the task of theologians and jurists was done by Abu Shuhba (Haredy, 2009).
Conclusion
The Islamic history has shown, the effort of the Hadīth scholars to build a complete and solid discipline of Hadīth science to selecting the validity of a Hadīth. Allegations of the lack of Hadīth methodology, especially about the textual criticism by orientalists and their supporters, are not necessarily true. The matn critics has important and clear position along with the critical isnad, invalidating their thought. Hadīth scholars even since the beginning of Islam have used textual critics to validate a Hadīth
Bibliography
Amin, K. (2005). THE RELIABILITY OF THE TRADITIONAL SCIENCE OF HADI TH: A Critical Reconsideration. Al-Jami‘ah, 255-281.
Ayub. (2018). MATN CRITICISM AND ITS ROLE IN THE EVALUATION OF HADĪTH AUTHENTICITY. International Journal of Islamic Studies and Humanities, 69-75.
Brown, J. A. (2012). The Rules of Matn Criticism: There Are No Rules. Islamic Law and Society, 356-396.
Fauzi, N. A. (2018). Method of Hadīth Criticism for Fighting Hoax. Proceedings of the 1st International Conference on Recent Innovations (ICRI 2018), (pp. 1858-1863).
Haredy, M. (2009). Hadīth Textual Criticism: A Reconsideration. Retrieved from Hadīthcomunity: https://Hadīthcommunity.wordpress.com/2009/06/25/Hadīth-textual-criticism-a-reconsideration/
Philips, B. (2007). Usool Al-hadeeth. International Islamic Publishing House (IIPH).