Otorisasi Hadis Sebagai Sumber Kaidah bahasa studi analisis pemikiran Ibnu Malik Dalam Pembentukan kaidah nahwu
| Main Author: | Aang Saeful Milah |
|---|---|
| Other Authors: | D.Hidayat |
| Format: | Masters |
| Terbitan: |
Jakarta: Sekolah Pascasarjana UIN Syarif Hidayatullah,2009
|
| Online Access: |
http://repository.uinjkt.ac.id/dspace/handle/123456789/6303 |
Daftar Isi:
- xv, 172 p.
- Hadîts adalah sumber otoritaf bagi kaidah nahwu, setelah al-Qur’ân. dan Ibnu Mâlik adalah ahli nahwu pertama yang mengembangkan konsep berdalil dengan Hadîts dalam pembentukan kaidah nahwu. Meskipun diakui bahwa pada masa ahli nahwu klasik pun Hadîts telah menjadi sumber kaidah nahwu, hanya saja porsi yang diberikan ahli nahwu klasik pada Hadîts 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 hadîts-hadîts yang dapat dijadikan sumber kaidah nahwu adalah hadîts mutawâtir, shahîh dan hanya berupa hadîts qaulî, bukan hadîts fi’lî atau hadîts taqrirî. Dan tesis ini memperkuat pendapat Thaha Rawi bahwa seluruh teks Hadîts yang terkandung dalam berbagai kitab Hadîts yang masyhur dapat dijadikan sebagai dalil nahwu, tanpa syarat dan ketentuan sebagaimana yang disampaikan ahli nahwu lainnya. Pertentangan akan otorisai hadîts ini sesungguhnya juga terjadi pada masa Ibnu Malik, sikap Ibnu Mâlik (w 672 H) yang berani menyatakan bahwa Hadîts adalah sumber kedua setelah al-Qur’ân, menuai kritikan dari ahli nahwu yang hidup sezaman dan setelahnya. Seperti Abu al-Hasan al-Dhâ’i (w 680 H) dan Abu Hayyân (w 745 H). Para penentang pemikiran Ibnu Mâlik ini beralasan bahwa lafadz yang ada pada Hadîts Nabi SAW adalah bukan lafadz Hadîts Nabi SAW sesungguhnya. Karena dalam ilmu Hadîts para ulama membolehkan meriwayatkan Hadîts dengan makna. Alasan kedua adalah, periwayat Hadîts 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 Mâlik tentang otorisasi Hadîts melalui karya-karya Ibnu Mâlik di bidang nahwu, seperti; Syawâhid al-Taudhîh, Syarh al-Umdah, Syarh al-Kâfiyah. Karya tersebut menjadi data primer yang menjadi informan original yang menceritakan akan pemikiran Ibnu Mâlik. Kaidah-kaidah yang bersumber dari Hadîts dalam karya-karya tersebut menjadi objek penelitian penulis, untuk menghasilkan pandangan Ibnu Mâlik akan otorisasi Hadîts sebagai dalil kaidah nahwu Dari penelitian ini menghasilkan berbagai kesimpulan di antaranya; dalam pandangan Ibnu Mâlik hadîts qauli, fi’li, taqriri dapat dijadikan sebagai dalil nahwu. Karenanya setiap teks Hadîts yang ada dalam kitab Hadîts, 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 Mâlik (d. 672 H) and Ibnu Hisyam (d. 671 H) This is bay far the strongest position. Ibnu Mâlik, 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 Mâlik himself, who is well-renowneed among the shafi’ite circles; it is through Ibn Mâlik 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.