Otorisasi Hadis Sebagai Sumber Kaidah bahasa studi analisis pemikiran Ibnu Malik Dalam Pembentukan kaidah nahwu
| Main Author: | MILAH, Aang Saeful |
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| Format: | Masters |
| Terbitan: |
Sekolah Pascasarjana UIN Syarif Hidayatullah
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Daftar Isi:
- Had�ts adalah sumber otoritaf bagi kaidah nahwu, setelah al-Qur��n. dan Ibnu M�lik adalah ahli nahwu pertama yang mengembangkan konsep berdalil dengan Had�ts dalam pembentukan kaidah nahwu. Meskipun diakui bahwa pada masa ahli nahwu klasik pun Had�ts telah menjadi sumber kaidah nahwu, hanya saja porsi yang diberikan ahli nahwu klasik pada Had�ts Nabi SAW, tidak sesuai dengan kedudukannya sebagai teks bahasa yang paling fashih dibandingkan dengan lainnya. Tesis ini sesungguhnya menentang pemikiran ahli nahwu masa kini Muhammad al-Khadr Husayn, bahwa had�ts-had�ts yang dapat dijadikan sumber kaidah nahwu adalah had�ts mutaw�tir, shah�h dan hanya berupa had�ts qaul�, bukan had�ts fi�l� atau had�ts taqrir�. Dan tesis ini memperkuat pendapat Thaha Rawi bahwa seluruh teks Had�ts yang terkandung dalam berbagai kitab Had�ts yang masyhur dapat dijadikan sebagai dalil nahwu, tanpa syarat dan ketentuan sebagaimana yang disampaikan ahli nahwu lainnya. Pertentangan akan otorisai had�ts ini sesungguhnya juga terjadi pada masa Ibnu Malik, sikap Ibnu M�lik (w 672 H) yang berani menyatakan bahwa Had�ts adalah sumber kedua setelah al-Qur��n, menuai kritikan dari ahli nahwu yang hidup sezaman dan setelahnya. Seperti Abu al-Hasan al-Dh�i (w 680 H) dan Abu Hayy�n (w 745 H). Para penentang pemikiran Ibnu M�lik ini beralasan bahwa lafadz yang ada pada Had�ts Nabi SAW adalah bukan lafadz Had�ts Nabi SAW sesungguhnya. Karena dalam ilmu Had�ts para ulama membolehkan meriwayatkan Had�ts dengan makna. Alasan kedua adalah, periwayat Had�ts lebih banyak berasal dari kalangan Ajam. Sehingga dikhawatirkan lafadz yang diriwayatkan oleh mereka bercampur dengan bahasa yang tidak fashih. Untuk memperkuat pendapat Thaha Rawi di atas, penulis menganalisa pemikiran Ibnu M�lik tentang otorisasi Had�ts melalui karya-karya Ibnu M�lik di bidang nahwu, seperti, Syaw�hid al-Taudh�h, Syarh al-Umdah, Syarh al-K�fiyah. Karya tersebut menjadi data primer yang menjadi informan original yang menceritakan akan pemikiran Ibnu M�lik. Kaidah-kaidah yang bersumber dari Had�ts dalam karya-karya tersebut menjadi objek penelitian penulis, untuk menghasilkan pandangan Ibnu M�lik akan otorisasi Had�ts sebagai dalil kaidah nahwu Dari penelitian ini menghasilkan berbagai kesimpulan di antaranya, dalam pandangan Ibnu M�lik had�ts qauli, fi�li, taqriri dapat dijadikan sebagai dalil nahwu. Karenanya setiap teks Had�ts yang ada dalam kitab Had�ts, meskipun penuturnya dari kalangan sahabat, tabi�in atau bahkan bukan Muslim sekalipun, seperti Abu Jahal. Kesemuanya dapat dijadikan sebagai sumber kaidah bahasa. While the holy qur�an is the primary source for Arabic grammar, al-Hadith (the sayings of Prophet Muhammad) constitutes the secondary source, rangking immediately next to the holy qur�an as far as rhetoric and eloquence. To a muslim, the Prophet�s speech (peace be upon him) exhibits such eloquence and rhetoric as would by far excel those of any other Arab. This should be evident from the fact thet he is Allah�s messenger upon whom has descended astricly Arabic holy scripture, the qur�an. As foe the Arabic language of the prophet�s companions and followers, it was marked by the fluency and naturalness of pure native Arabs, which later generations seem to lack. The later generations were in need of rules to govern their discourse. While al-hadith is uncontestedly the second source (next to the qur�an) for legislation and Arabic language, it is a standard reference for Arabic grammar according to two of the following three viewpoint, and it is my conviction that al-Hadith will for ever remain a source for citation and quotation-side bay side with the qur�an-a fact confirmed by the Prophet�s own saying: �I have passed over to you two things whith which you shall never go astray : Allah�s Book, and may own tradition�. I have grouped the controversial views over citation from al-hadith into three tendencies. The first view is that citation from the Prophet�s Hadith to substantiate Arabic grammar is perfectly valid. This position is supported by a number of grammarians like Ibn Kharuf (d. 209 H), Ibn M�lik (d. 672 H) and Ibnu Hisyam (d. 671 H) This is bay far the strongest position. Ibnu M�lik, considering al-hadith asource for grammatical reference, has allowed citation from it. Indeed, of all his contemporaries there is hardly anyone who has better claim for discriminating between true and false versions of Hadith than Ibnu M�lik himself, who is well-renowneed among the shafi�ite circles, it is through Ibn M�lik that al-Suyuthi has narrated a number of the prophet�s sayings, it is Imam Yunini, Ibn Jama�ah, and other eminent Muslim leaders that were his Companions. His Syawahid al-Taudhih wa al-Tashhih li Musykilat al-Jami� al-Shahih (Elucidation and Explication of problems in the true Hadith Volume) provides sufficient evidence that this scholar has pursued only that which falls within the scope of his specialization, and that he is trustworthy as regards the Prophet�s sayings which he would take up or leave whenever the need for citation or quotation arises. The second position consists in the explicit rejection of quotation or citation from al-hadith. This position is held by a group of grammarians like Abu Hayyan (d. 745 H) Abu al-Hasan Ibn al-Dha�i (d. 680 H). Those who subscribed to this second position had two pieces of evidence to put forward: [a]. the possibility of-a meaning-narration. [b]. the occurrence of numerous instances of solecism, considering the fact that quite a number of narrators were non-Arabs and lacked the native command of Arabic grammar. The third tendency is the compromise position between permitting and refraining from citation. Of those who subscribe ti this view the most prominent is Abu Ishaq al-Syatibi (d. 790 H), who distinguishes two categories of Hadith.