Abstract
Although Hadith is one of the main sources of Islamic teachings but the science of Hadith has received less attention from scholars who concern on Islamic studies in Islamic Higher Education Institutions (PTKI) in Indonesia. This can be seen from the lack of research on Hadith manuscripts. This study is intended to fill the gap and aims at mapping the theme and pattern of writing of Hadith manuscripts founded in the collection of the National Library of Republic of Indonesia. Of the 32 Hadith manuscripts, only 11 have been studied. The method used refers to the codicology and theory of ilmu Fahrah al-Ḥadīṡ. The findings of this study are that 1) it is assumed, from the theme mapping, that those Hadith manuscripts are summaries of the main Hadith books, whose content is related to the problem of the occult, the Prophet’s moral (akhlaq), virtues of deeds (fadhilat al-a’mal), encouragement of good (targhib) and discouragement of evil (tarhib). Another finding is 2) in terms of the writing pattern of Hadith, based on the knowledge of Fahrah al-Ḥadīṡ, there are 8 patterns of writing of the Hadith based on Hadith manuscripts examined, namely the writing pattern of al-Muʻjam, Arbaʻīnāt, Taʻāliq, Ṡulāsiyyāt, Takhrīj, al-Mukhtaṣarāt, Syaraḥ Ḥadīṡ, and Ḥadīṡ Masyḥūr.
Highlights
Hadis merupakan salah satu sumber utama ajaran Islam tetapi dibandingkan illmu-ilmu keislaman lainnya, ilmu Hadis kurang mendapat perhatian oleh pengkaji studi Islam di Perguruan Tinggi Keagamaan Islam (PTKI) di Indonesia
Hadith is one of the main sources of Islamic teachings but the science of Hadith has received less attention from scholars who concern on Islamic studies in Islamic Higher Education Institutions (PTKI) in Indonesia
This study is intended to fill the gap and aims at mapping the theme and pattern of writing of Hadith manuscripts founded in the collection of the National Library of Republic of Indonesia
Summary
Naskah ini disalin oleh Muḥammad bin Jamāluddīn tahun 1157 H (hasil konversi menggunakan website http://www.islamicity. org/Hijri-Gregorian-Converter, sama dengan tahun 1744 M). Padahal dari daftar manuskrip-manuskrip Hadis dalam koleksi PNRI terdapat tidak saja kitab Hadis al-Arba’īn al-Nawawī, tapi juga kitab-kitab Hadis yang juga populer di dunia Islam seperti Tartīb Musnad al-Firdaws, Syaraḥ Ṡulāṡiyyah al-Bukhārī, Syaraḥ al-Nazīr al-Basyīr ’alā Jamī’ al-Ṣagīr, Syaraḥ al-’Azīz ’alā Jamī’ al-Ṣagīr, Syaraḥ al-Bukhārī li Zakariyya al-Anṣārī, Riyāḍ al-Ṣāliḥīn, Kitāb al-Mujtabā fī Aḥādīṡ al-Muṣṭafā, Al-Jāmi’ al-Ṣaḥīḥ li al-Bukhārī, dan Fatḥ al-Bārī Syaraḥ Ṣaḥīḥ al-Bukhārī. Tentu tidak benar pula kalau dikatakan bahwa tampak minat yang besar di dalam mempelajari Hadis sebagai dampak dari modernisme, karena modernisme Islam di Indonesia baru muncul pada abad ke-20. Beberapa manuskrip Hadis ini dapat juga dikatakan bahwa kebanyakan manuskripmanuskrip ini merupakan salinan dari kitab-kitab Hadis berbahasa Arab yang sudah berkembang luas di dunia Arab, seperti Tartīb Musnad alFirdaws, Syaraḥ Ṡulāṡiyyah al-Bukhārī, Syaraḥ Maqāṣid al-Muhimmah fi ’Ilmi al-Ḥadīṡ, Syaraḥ al-Aḥādīṡ Inna Rahmatī Sabaqat Gaḍabī, Lubāb al-Ṭālibīn Syaraḥ al-Arba’īn, Kitāb alMujtabā fī Aḥādīṡ al-Muṣṭafā, Idrāk al-Ḥaqīqah fī Takhrīj Aḥādīṡ al-Ṭarīqah, dan Al-Budūr alMunawwarah li Aḥādīṡ al-Musytahirah. Berdasarkan pembacaan terhadap isi dari manuskrip-manuskrip Hadis yang diteliti, terdapat beragam variasi isi dari naskah-naskah hadis tersebut
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