INTRODUCTION
Hadith is a secondary
source that assists in the interpretation of various verses in the Holy Quran
by referring to reports of prophet Muhammad's teachings, deeds, and statements (Rostam & Malim, 2021).
One of the important issues discussed by hadith scholars is the Maudhu hadith.
(false hadith). In the science of hadith, Maudhu` hadiths are grouped into
discussions of dha'if hadiths. However, because it is considered important, it
is discussed specifically in a separate subsection. Although these efforts have
been made from the past until now, fake hadiths are allegedly still mushrooming
amid Islamic society. The easy development of this maudhu hadith is also
inseparable from the lack of knowledge of the people of an area about this
maudhu hadith.
On the other hand, it is
undeniable that the missionaries conveyed the transmission of the Maudhu hadith
in their da'wah pulpits. Most of these maudhu hadiths have high appeal because
their content tends to exaggerate something beyond the limits of what is acceptable
to reason and contradicts the texts of the Qur'an and maqbul
hadith (Anshori, 2018).
Historically, the Maudhu
hadith has emerged since the early days of Islam, especially during political
turmoil. At first, the maudhu‟ hadith was only used for political
purposes, but over time it penetrated into the realm of worship, in addition to
other problems such as fadha‟il charity. Further developments, this
hadith of Maudhu‟ even becomes a problem that seems to be irreversible.
This phenomenon can be seen, among others, that there are still recitations
that use the maudhu' hadith as evidence in worship, in addition to being a
trusted reference, classified as maqbul. There are still maudhu‟ hadiths
spread by missionaries to the community through the Friday pulpit, ta'lim
assemblies, tabligh Akbar, Islamic holiday celebrations and formal educational
institutions, religious and non-formal education institutions (Septianingsih, 2020).
The hoax phenomenon as
it is currently happening has happened in the Prophet's past. That is what
happened to Aisyah r.a while on the Muslim journey home from the Musthaliq
mini-war, spreading fake news that aimed to destroy the family of the Prophet
Muhammad. Shallallaahu 'alaihi
Wa Sallam responded to this
incident by saying "Has told us Abdul Aziz bin Abdullah has told us
Ibrahim bin Sa'ad from Salih from Ibn Shihab he said; has told me 'Urwah bin Az
Zubai and Sa'id bin Al Musayyab and 'Alqamah bin Waqash Al Laitsi and
'Ubaidullah bin Abdullah bin 'Uqbah bin Mas'ud from 'Aisha radiallahu 'anha the
wife of the Prophet sallallaahu 'alaihi wasallam, that is when people The
accusers said to him as they said, O Muslims! Who will defend me (Muhammad saw)
from a man who has hurt my family? Except by Allah, I do not know from the
family except what is good.
Hoax is an attempt to
deceive, trick the reader or listener into believing something deceive many
people with fake news, empower some people by making them believe something
that has been faked. While in the form of a noun, the hoax is defined as
playing tricks with other people for fun or deliberately to deceive others.
Simply put, a hoax is a twisted information.
Usually, people who spread
hoax news knowingly lie and spread false information. This aims to lead
opinions and then form perceptions into information. Currently, hoaxes are
quite closely related to political issues. Usually, this is done to spread rumors to benefit a certain party. However, it is not
uncommon to find hoaxes in other cases. Lies (Al-kidzb)
means give something that is not liked by reality, either intentionally or
because they do not know it. The process of dishonest behavior
to mislead or deceive or deceiving. Lying or lying is one of the despicable
morals and is the opposite of being honest and true. Moreover, lying is one of
hypocrisy (Achmad, 2020).
There was less fabrication of hadith during the tabi'in period than in later times. Because friends
and tabiin practice
the hadith by explaining its quality, it is known that the hadith is valid and dha'if. In addition, this time, Hadith falsification is not
widespread because it is still very close to the time of the Prophet. Also, the
influence of the Prophet's directive is still very strong as a form of
maintaining messages that include taqwa, wara' and Khasyyah. All of these
reduce the spread and peak of lies, and the factors and causes that encourage
hadith falsification activities are still limited.
METHOD
This research is classified as literature and
qualitative research (Sugiyono, 2019).
The steps used to obtain the data needed are to collect and explore the Maudhu'
hadiths in various themes in the community. To get information about the
insight and existence of Maudhu' hadith in the community, the data was
collected through several instruments such as observation, questionnaires, and
direct interviews with research subjects.
RESULTS AND DISCUSSION
A. Definition of Hadith Maudhu`
Maudhu` etymologically
is a form of isim maf'ul from wadha'a - yadhi'u, which has several meanings,
including aborting (wadha'a al-jinayata 'anhu; the judge cancels someone's
sentence), leaving (ibilun maudhu`ah). ; camels left in their pastures), came
into being and formed (wadha'a fulanun hadzihi al-qishshah: someone makes up
and makes up stories). While the understanding of maudhu` in terminology,
according to Ibn al-Shalah, who said that al-Nawawi followed it, was: It is
something that was created and made (Pranoto,
2018).
Liars make information,
and then they rely on the Messenger of Allah, who exists in his name. Although
the hadith scholars have different editorials in defining the meaning of the
maudhu` hadith, they conclude that the maudhu` hadith is something that relies
on the Prophet, whether his actions, words, and decisions are wrong (Wahid,
2018).
B. Background of the emergence of the Hadith Maudhu'
Scholars have different
opinions about when the falsification of hadith began, and some argue that the
falsification of hadith had occurred at the time of the Prophet. Some of these
opinions were put forward by Ahmad Amin (died 1954 AD). The argument is that
there is a firmness of the Prophet, which states that someone who deliberately
makes news lies in his name, then that person will occupy a place in Hell.
According to Ahmad Amin, Hadith illustrates the possibility that the Hadith was
falsified at the time of the Prophet. However, Ahmad Amin, in this case, did
not provide historical evidence and reasons or concrete examples of false
hadiths that occurred at the time of the Prophet to support his allegations (Wahid,
2018).
The majority of hadith
scholars believe that hadith falsification only occurred after 40 H.
Previously, while still under the leadership of the four caliphs, Muslims had
not been divided into several sects and had not been infiltrated by
irresponsible parties, the Prophet's hadiths were still pure without any lies
at all. However, the problems between the caliphs Ali bin Abi Talib (d. 40 H.)
and Muawiyah bin Abi Sufyan (d. 680 AD) had a major impact on the division of
the ummah and the emergence of various religious and political sects. Each
wants to legitimize his opinion with the Qur'an and As-Sunnah. Since then,
there have been hadiths about the primacy of the caliphate, in addition to
those that clearly state that the confirmation of certain political groups and
religious sects (Anshori, 2018).
There was less fabrication
of hadith during the tabi'in period than in later times. Because friends and
tabiin practice the hadith by explaining its quality so that it is known that
the hadith is valid and dha'if. In addition, currently, the falsification of
the hadith is not widespread because it is still very close to the time of the
Prophet. Also, the influence of the Prophet's directive is still very strong as
a form of maintaining messages that include taqwa, wara' and Khasyyah, all of
this reduces the spread and reduces the peak of lies in addition to the factors
and causes that encourage hadith falsification activities are still limited (Fitriyani,
2013).
Historical data shows
that hadith falsification is done not only by non-Muslims but also by Muslims.
Many reasons are encouraging the falsification of hadith, including:
1. Political motives
During the Caliphate of
Ali bin Abi Talib, this had a major impact on class division and the emergence
of false hadiths. To beat other groups, they are willing to make false
arguments. the first most Maudhu 'Hadith are Shia and Rafidhah
(Atas,
Dan, & Ujur, 2021).
Conflict in political
matters is one of the reasons the hadiths are fake. After the caliph Uthman bin
Affan died, there were divisions among Muslims. This division continued with
the birth of groups supporting each of the warring parties, such as Shia,
Khawarij, and supporters of Muawiyah. These politically motivated divisions
encourage groups to try to win over the group and beat opponents. initially
only intended to include various hadiths to support their group, then they were
forced to falsify hadiths to support their opponents. On the other hand, they
also did the same thing to match them (Rofiah,
2018).
Regarding the Khawarij
group who falsified the hadith, the scholars differed. Some say there is no
unequivocal history that the Khawarij hadiths are false. This is because they
believe that sinners are great unbelievers, and lying is a great sin. However,
some said that although they falsified the hadith, the number was very small.
even there who say that they are a group that is honest in narrating the hadith
(Ag,
n.d.).
2.
Efforts from the enemy
of Islam (Zindiq)
Zindiq is a group that
hates Islam, both as a religion and as a religion as sovereignty or government.
After the Muslims defeated the two great kingdoms, eliminating the influence of
kings and emirs who acted arbitrarily on their territories, and among those
rulers, certain parties took advantage, and they went to extremes (Septianingsih,
2020).
When nations and tribes
feel free under Islamic rule, at the same time, the rulers feel they have lost
their position and status and they are unable to fulfill their wishes. Because
of this, they try to distance themselves from believers and portray Islam with
wrong teachings, whether in matters of faith, worship or thought.
3.
Differences in race,
fanaticism of tribes, countries and priests
These divisions and
differences have made a great impression on creating the hadith of Maudhu'.
This causes certain groups to feel the need to create words that can show the
strength and power of their groups and leaders. From these results, the hadith
of Maudhu` mentions the advantages of certain groups. Apart from that, the
shifting of the center of Islamic government from one place to another had a profound
effect on encouraging some fanatics to falsify the hadiths about their place or
Imam.
The conflict of
fanaticism is a fact that generally renews pure Islamic research based on the
Qur'an and Hadith, involving a system of fanaticism that defends the group
obeys the imam without explaining objective and rational arguments.
4.
Delighted with goodness
without adequate religious knowledge
Ibn Hajar said that one
of the reasons for the existence of the Maudhu' hadith is that it ignores
religious teachings too much as some muta'abbidin (groups that focus on
worship) do. In other terms, they are known as zuhud and goodness experts. This
group has created a hadith maudhu` about the advantages of something.
For example, narrated by
al-Hakim with his chain, Abu Amman al-Marwazi was asked Abu Ishmah: How can you
narrate? Ikrimah from Ibn Abbas about the virtues of certain letters, even
though there is none to students of Ikrimah as you have described. Then Ismah
replied: Indeed I have seen that people have turned away from the Qur'an and
are busy with the fiqh of Abu Hanifah and Maghazi Ibn Ishak, so I made this
hadith hoping for a reward (Era
& Rachmadhani, 2019).
C. How to Detect Maudhu` Hadith
The scholars have
formulated rules and regulations to determine whether a hadith is authentic,
hasan or dha`if. They also determine the characteristics of knowing the meaning
of a hadith. These characteristics can be known through the chain or adult.
1. The characteristics of the Maudhu` hadith in the sanad
One of the most
essential factors in assessing the legitimacy of a hadith is the name of the
narrator (Yusup,
Bijaksana, & Huda, 2019). In this regard, scholars have suggested several ways
to find out the maudhu` hadith based on the narrators:
1) Through the narrator's
confession stating that he has made a certain hadith. This is the strongest
evidence to judge a hadith. This can be seen from the confessions made by
several people who claim to have created the hadith.
2) Seeing signs or evidence
is considered an acknowledgment and forger of hadith. This cannot be done
except by knowing the year of the narrator's birth and death and tracing the
countries he has visited. Therefore, hadith scholars divide the narrators into
several levels and identify them from all angles to hide nothing from the
narrator's condition (Asriady,
2019).
3) By looking at the
narrator, who has been known and declared a liar. Both through a history
different from the good history, and not tsiqah the narrator who narrates it.
2. The characteristics of the Maudhu hadith `about matan
Apart from being based
on the narrator's position, the hadith maudhu` can also be used based on the
hadith. Ibn Qayyim was once asked if he could identify the hadith maudhu` based
on the signs without looking at the chain. Ibn Qayyim said that this problem
could only be solved by people who have deep mastery of recognizing authentic
hadith. There are several rules drawn up by the scholars that serve as signs to
find out the falsity of a hadith based on matan (Kuswadi,
2016).
1) Contrary to the text of
the Koran. For example, the hadith relating to the age of the world is only
seven thousand years. This hadith is a lie because if the hadith is authentic,
everyone will know the difference between now and the day of Judgment. This is
contrary to the verse of the Qur'an, which states that the Day of Judgment is
an unseen thing that only Allah knows.
2) Contrary to the Sunnah.
Any hadith that gives meaning to corruption, injustice, vanity, false praise,
and true reproach is unrelated to the Prophet. For example, the hadith about
someone named Muhammad and Ahmad will not go to Hell. This hadith contradicts
Islamic teachings because humans cannot be saved from Hell just because of name
or title but obtained through faith and good deeds.
3) Contrary to ijma. Any
hadith that mentions the Prophet's will to Ali bin Abi Talib or his government
is maudhu`. Because the Prophet never called anyone a caliph after his death.
4) The content of the
hadith doubles the reward for a small deed and a big threat to a bad deed. For
example, "Whoever prays Duha as much as rakaat, then the reward is seventy
people" Prophet." Likewise with the hadith "Who says La Ilaha
Illallah," Allah will make birds from sentences that have seventy thousand
languages. Every tongue has seventy thousand languages. This tongue will beg
forgiveness for him."
5) The content of hadiths
that are unacceptable, such as the hadith "Eggplant" follow what is
meant when eating it" or "eggplant is a cure for every disease."
This is the method used by the scholars in determining
the validity of the hadith exactly as said by the Prophet, namely by comparing
the received narrations with the Qur'an and authentic hadiths. If history
violates the Qur'an and authentic hadith and cannot be interpreted, it will be
judged as weak hadith or maudhu`(Anshori,
2018).
Scholars agree that the falsification of hadith is
haraam. However, the Karamiyah group has different opinions, they are allowed
to make hadiths about targhib and tarhib, aiming that humans obey Allah and
stay away from immoral acts. Moreover, this opinion is rejected because it does
not have a solid basis. Jumhur, The hadith scholars, believe that lying is a
major sin. All maudhu` hadiths are rejected and cannot be used as a guide. In
addition to making false hadiths, scholars also agree on the prohibition of
narrating without explaining volition and lying (Achmad,
2020).
Muslims have agreed that the law of creating and
transmitting the hadith maudhu 'intentionally is mutkaq haram. For those who
know the hadith, it is fake. As for those who narrates with a purpose, telling
people that this hadith is wrong (explain after narrating or reading it), there
is no sin for him.
Those who do not know at all then tell it or practice
the meaning of the hadith because they do not know there is no sin in it.
However, after receiving an explanation about the narration of hadith that was
narrated, or practicing it is a fake hadith, let him immediately leave it, if
it continues he does it, while from another path or chain there is nothing at
all, it is forbidden (Era
& Rachmadhani, 2019).
Thus, the law of the hadith of Maudhu 'is null and
void. It is forbidden to narrate it. Unless forced or do the hadith to the
experts. Based on existing historical data, hadith falsification is not only
done by Muslims but also by non-Muslims.
The mass of followers of
other religions into Islam has indirectly become a factor in the emergence of
false hadiths from the success of Islamic da'wah to all corners of the world.
We cannot deny their entry into Islam. Apart from some who were truly sincere,
there were also groups of them who followed Islam simply because they were
forced to submit to Islamic rule. We know this group as hypocrites.
What is meant by a
maudlu (false) hadith is: All narrations are associated with the Prophet
Muhammad by making up or lying about what the Prophet never said and did, nor
did he approve of.
The factors behind the
emergence of the Maudhu hadith are Hate and hostility, politics, false
fanaticism, stupidity, popularity and the economy.
�The characteristics of the Maudhu hadith
include: The narrator is a liar, the acknowledgment of
the author has confusion in pronunciation and meaning. against common sense,
contrary to the Qur'an and Hadith Mutawatir,
violating historical facts, violating general rules and agreed upon (ijma) scholars,
the content is in line with the fanaticism of the narrators, promises big
rewards for small actions and gives big threats for small mistakes (Atas et al., 2021).
CONCLUSION
Maudhu hadith in the
community still exists and circulates not known and known by the wider
community. This shows that one of the causes of maudhu' hadith's existence in
society is the lack of public knowledge about the ins and outs of hadith,
hadith science and especially concerning maudhu' hadith, such as its
characteristics and information about the law in practicing it. The scholars
who know and understand the Maudhu‟ hadith have certain methods to
anticipate the circulation and development of hadith.
Scholars handle Maudhu hadiths by examining hadith narrators, searching for
and researching sanad, taking firm action against counterfeiters and revealers
of bad hadiths, establishing provisions for uncovering Maudlu Hadith, and
compiling Maudlu to order books of hadith collections to be known to the
public.
As a result, the emergence
of Maudlu Hadith (false) among them are: Generating
and sharpening divisions among Muslims, defaming the Prophet saw, clouding the
understanding of Islam. Weaken the soul and spirit of Islam.
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