M. Rifqi Rahman, Hairul Hudaya

Metode Tahlili dalam Hadis: Teori dan Aplikasi

Introduction

Metode tahlili dalam hadis: teori dan aplikasi. Kaji metode tahlili dalam Hadis secara komprehensif, mencakup teori & aplikasi pada matan & sanad. Pahami riwayah, dirayah, serta kaitannya dengan fikih untuk hujjah agama.

Abstract

Tulisan ini dilatarbelakangi oleh masih banyaknya kekurangan dalam penerapan metode tahlili dalam mengkaji hadis secara mendalam. Metode tahlili sejatinya memberikan peluang untuk memahami hadis secara komprehensif, baik dari segi matan maupun sanad, serta dalam konteks sosial-historisnya. Tujuan dari penelitian ini adalah untuk merumuskan metode tahlili dalam memahami hadis serta mengaplikasikannya pada hadis “Ayyuma rajulin qala li akhihi ya kafir, fa qad ba’a biha ahaduhuma.” Metode yang digunakan dalam penelitian ini adalah kajian literatur. Sumber data berasal dari kitab-kitab hadis, kitab syarh, buku-buku akademik, serta artikel jurnal yang relevan. Hasil penelitian menyimpulkan dua hal utama. Pertama, metode tahlili merupakan pendekatan yang mengkaji hadis dari aspek riwayah dan dirayah, serta mengaitkannya dengan disiplin ilmu lain seperti fikih, ushul fiqh, dan akidah. Kedua, hadis yang diteliti dapat dijadikan sebagai hujjah atau dasar hukum dalam beragama.

Review

The paper, "Metode Tahlili dalam Hadis: Teori dan Aplikasi," addresses a timely and significant topic concerning the comprehensive understanding of Hadith literature. The authors correctly identify a critical gap, noting persistent deficiencies in the application of the *tahlili* (analytical) method for in-depth Hadith studies. The stated objective to not only formulate this method but also demonstrate its practical application using a specific Hadith ("Ayyuma rajulin qala li akhihi ya kafir...") is commendable, promising a valuable contribution to the field. The research's reliance on a comprehensive literature review, drawing from essential Hadith collections, *syarh* commentaries, academic texts, and relevant journal articles, indicates a thorough approach to data gathering. The abstract presents two key findings. Firstly, it defines the *tahlili* method as an interdisciplinary approach that meticulously examines Hadith from both *riwayah* (transmission chain) and *dirayah* (content/textual critique) perspectives, integrating insights from related Islamic sciences like *fikih*, *ushul fiqh*, and *aqidah*. This definition offers a solid theoretical foundation for the method's proposed application. Secondly, the abstract concludes that the analyzed Hadith can serve as *hujjah* (legal proof or religious basis). While this conclusion is pertinent, a clearer articulation within the abstract of *how* the *tahlili* method specifically leads to this determination would strengthen the connection between the methodological discussion and the Hadith's practical implications. For instance, the abstract mentions "social-historical context" as part of the *tahlili* potential, and elaborating on how this context was integrated into the *hujjah* conclusion would be insightful. To further enhance the paper's impact and clarity, the full manuscript should provide a more detailed exposition of the "kekurangan" (shortcomings) in current *tahlili* applications, explaining precisely how the proposed framework addresses them. Furthermore, while the abstract states the method is *applied*, the specifics of this application to the chosen Hadith – detailing the analytical steps, the interdisciplinary linkages made, and the evidence drawn from *riwayah* and *dirayah* to reach the *hujjah* conclusion – would be crucial. A more explicit discussion of the theoretical contribution, i.e., how this formulation of *tahlili* advances or refines existing methodological discussions in Hadith studies, would also be beneficial. Addressing these points would undoubtedly solidify the paper's contribution as both a theoretical exposition and a practical guide.

Full Text

Comments

You need to be logged in to post a comment.