The Urgency Discourse of Matan and Sanad Criticism on Hadith

As part of science, hadith studies need special attention. Therefore, there is a need for the criticism of sanad and matan hadith to be aware of its authenticity and to know the validity of a hadith. The main objective of this hadith research, in terms of both sanad as well as substance is to determine the quality of examined hadith. The quality of hadith is very important in its relation to the validity of hadith. Hadiths whose quality does not qualify cannot be used as a ḥujjah. The fulfillment of the requirement because hadith is the source of Islamic teaching. Unauthorized use of hadith can be in Islamic misplaced teachings.

In the science of hadith, al-naqd means: ‫توثيقا‬ ‫اة‬ ‫الرو‬ ‫على‬ ‫احلكم‬ ‫و‬ ‫الضعيفة‬ ‫من‬ ‫الصحيحة‬ ‫االحاديث‬ ‫ِتييز‬ ‫حيا‬ ‫جتر‬ ‫و‬ "separating the sahih hadiths from ḍa"īf, and setthe narrator (rawi) tsiqat and jarh (disability) ". 4 The term criticism (naqad) by some scholars (ulama) of the mutaqaddimīn hadith was used around the second hijriah century. In a maṭbū'āt arabic, there is an expression "naqada al-Kalām wa naqada al-Syi'ir" (he has criticized the language and his poetry), as well as the phrase "naqada al Darāhim" (he separates good and bad money). 5 Even in the hadith and Quran are not found the word al-Naqd used for the meaning of criticism. However, this does not mean that the concept of analysis is not known in the Quran, but rather that the Quran itself uses the word yamiz. 6 It means that the Quran distinguishes and separates something from something else. Probably from this concept  in the third hijriah century triggered the book of al-Tamyis.
The word sanad comes from the Arabic language, which is which ‫سند‬ -‫يسند‬ -‫سندا‬ ‫و‬ ‫اد‬ ‫سنو‬ means ‫عتماد‬ ‫او‬ ‫كن‬ ‫ر‬ (backup and handle). 7 The plural form is asnad. In the language of the matan also means ‫اجلبال‬ ‫قبل‬ ‫ىف‬ ‫ر‬ ‫ض‬ ‫األ‬ ‫من‬ ‫اتفع‬ ‫مار‬ ‫أالوندا‬ ‫و‬ or hilltop. 8 According to the sanad term is understood by the way of communicating it to the narrator (text) of hadith. The Sanad is a series of narratives that derive the text of hadith from the first source. 9 This word is used in terms of hadith science, because of meaning sanad in language is considered tantamount to the narrators and scholars of hadith. A narrator (rāwī) who intends to recite a hadith, usually relays the sanad to the narrator on it (his teacher), and so on to the end (summit) of the sanad. Also the scholars of the hadith have used the network of narrator's hadiths or some of the conditions for assessing the authenticity of hadith. 4 M. M. "Azamī, Manḥāj al Naqd "inda al-Muhaddiṡīn: Nasy"atuhu wa Tarikhtuhu (Riyāḍ: Maktabah al-Kautsar, 1990), 5. 5  Islamic privileges in the use of the sanad system were also acknowledged by Sprenger a German orientalist, as he wrote in the introduction to the Book of al-Iṣābah fī Tamyīz al-Ṣahābah by Ibn Ḥajar al -"Aṡqalānī, Calcutta print (1853-1864: "None of the nations -the first, and also to the nations now work as a result of Asmā" al-Rijāl (Science of biographies of the narrators of hadith) as prepared by the Muslims in this great science. It contains information and facts about 500,000 narrators ". 10 The objectivity of the study objects in the analysis of hadiths, sanad and matan.
Sanad becomes more visible when attention is directed to the narrators who make up the sanad itself. Because by researching to determine sanad it will be possible whether the genealogy of his journey continues, to the Prophet or not. 11 It is also possible to know whether they can be narratives held accountable, which in turn can be ascertained the value of the narrated hadith; whether it is ṣaḥīḥ, ḥasan,, or ḍa'īf even mauḍu '. These urgencies are what Imam al-Syāfi"i stated a person who did not even bother looking for a hadith with sanad hislike someone searching for firewood in the evening. He would not know what he was taking; firewood or snake. 12

History and Development of Matan and Sanad Hadith
When criticism is interpreted only to distinguish right from wrong, the criticism of the hadith has begun since the time of the prophet Muhammad. At that time the companions were able to directly meet the prophet to check the validity of a hadith from history. 13 In contrast to the time after the death of the prophet, criticism of hadith is not possible by asking the person directly, but by asking the friend who had performed the ritual, hearing that it was from the prophet. Scholars' attention to sanad hadith is triggered by the discovery of false hadiths created by the zindiq and interest particular people. Formal and mass book keeping was performed during the reign of Caliph "Umar sectarianism with a political tendency has resulted in differences of opinion and disagreement, not only in the political field, but also in religious provisions.
From that atmosphere arises various forgery of hadith, which is saying something using say Prophet, even though the statement was not from the Prophet. The fabrication of hadith in this period has a political tendency, namely the support of the ruling Caliph (Umawiyyīn), or the defense of Ahl al-Bait, and the Khawārij, who reject both. Look: Badri Khaeruman, Otentisitas Hadis: Studi Kritis Atas Kajian Hadis Kontemporer (Bandung: PT. Remaja Rosdakarya, 2004), 49. Compare this to the opinion of Kassim Ahmad, who said that the "boom" of writing hadiths occurred after the biggest political conflict in Islamic history, which led to the formation of parties supporting 'Ali, Mu'āwiyah, and those who did not support -even disbelieve both -, namely the khawārij. After that, especially since the beginning of the second century Hijriyah, many false traditions were created to support the conflicting religious political parties.
The chaotic situation of such hadith worries scholars who are concerned about the Prophet's hadith. Then came the group known as Ahl al-Ḥadīṡ, a new group that openly defended the existence of hadith as the second source of Islam and received the support of the ruler (Umar ibn Abdul Aziz) for the effort to collect this hadith. Then came the science of hadith and criticism of hadith, especially after the appearance of Muhammad ibn Sirin (   was the man credited with opening the hadith, he was thought to have been distributing the hadith to the Muslim community through the ages. It is acknowledged by Imam Malik ibn Anas that al-Zuhrī was the person though first to recite the hadith, even he had a great deal of hadith collected by al- Zuhrī. 17 Critical criticism of the hadith is an attempt to obtain the information true of the Messenger of Allah (may peace be upon him), and to work to ascertain what is true and what is false, which may be due to lack of proficiency in the matter. It is not never discussed and practiced at all, it is simply that Muslims feel that the critique of materialism is that it is far from perfect.
"Umar ibn Khaṭṭāb once rejected a history he considered contrary to the Quran.
The refusal was related to Fatima ibn Qais who reported that her husband Abū "Amr ibn Ḥafṣ went with Ᾱli ibn Abī Ṭālib to Yemen. Once there, her husband sent a messenger to give her a triple, and she asked the family to provide for her, but they said, "You are not entitled to a living, unless you are pregnant." Fatimah also came to the prophet Muhammad, to report it. He hoped the prophet would take care of him but the prophet saw, instead, said, "You have no living allowan." 18 "Umar rejected that history because he thought it was not in accordance with what 16 describes Quran. "Umar gives to decide that the three captives were entitled to livelihood and residence. He said, "We will not leave the Quran and the Sunnah only a woman whom we do not know whether she memorizes the history or not. 19 Aisha who had intelligence among her companions she also quoted a hadith narrated by "Umar ibn Khaṭṭāb that "the dead were tormented by the tears of his family". She said, "May Allah swt. Pardon "Umar", because of the hadith "a corpse will be tortured for the tears of his family" rather than a believer who dies he will be tortured because his family mourns his death. But he meant that Allah swt would increase the torment of the disbelievers who died and then mourn his death. He even spoke the word On this basis, the Companions conducted a critical review of the hadith by presenting the hadith with the teachings of the Quran. They question even to the point of rejecting a hadith that is considered to be in agreement with the Quran. In addition, they also compare hadiths with other similar ones. They reject the hadith as opposed to other hadiths narrated by more capable people. In the days after this monumental critique of friends was perfected, it appeared until the scholars' who had dedicated themselves to discussing the issues of the hadiths of the centuries II, III, and later.

Purpose and Benefits of studying the Sanad and Matan on the Hadith
The main purpose of the research of the hadith, both in terms of the sanad and The second, all of the narrators in the sanad are fair. From the various differences of opinion that can be collected criteria of fair nature as, namely: muslim, mukallaf, implement religious provisions, maintaining muru'ah. Based on the criteria of fair nature that have been stated above, hadith narrated by people who like to lie, likes to do evil, or the like cannot be accepted as ḥujjah. If the history is also accepted as a hadith, then its position is as a ḍa"īf hadith (weak) and by some scholars stated as mauḍu' hadith (false). To find out whether or not a fairy hadith narrator must be examined first his personal quality with the testimony of the scholars, in this case is the expert scholars of the narrator's critics.
The third, all narrators in sanad are ḍabṭ. Ḍabṭ are several types literally: (a) narrators who are ḍabṭ are narrators familiar with the traditions of receipt perfect, and able to deliver well memorized hadith it to others, (b) the narrators are ḍabṭ narrators who besides is mentioned in the item first above is also able to understand hadith better memorized it. The first formula is the general criteria formulation, while the second is referred to as tam ḍabṭ. Tam al-ḍabṭ (ḍabṭ plus) especially for narrators who memorize perfectly hadith they received, understand it well and are able to convey it at the same time. But it should be stressed that the existence of this condition of virtue does not mean denying the forgetful or wrong nature of a narrator. If a narrator experiences occasional errors in narration, then he can still be declared a narrator who is ḍabṭ and this will not bring down his credibility as a narrator tsiqah ("adil and ḍabṭ). It's just that in cases where mistakes occur, the traditions that he narrated must be rejected and assessed ḍa"īf. This is where a scholar of hadith critics must be observant and careful in analyzing by not generalizing all narrators of narrative narcotics as valuable, or vice versa, rejecting all narrations only because of one negligence as the above hadith case.
The fourth, Avoid Syużūż (irregularities). According to the language of the word syāż it can mean; rarely, who is aloof, who is alien, who violates the rules and who violates the people. Maḥmud Ṭahan in the book Muṣṭalāh Ḥadīṡ Exegesis mentions: ‫ﻣﻨﮫ‬ ‫أﺛﻖ‬ ‫و‬ ‫ھﻮ‬ ‫ﻤﻟﻦ‬ ‫اﻟﺜﻘﺔ‬ ‫ﻣﺨﺎﻟﻔﺔ‬ ‫ھﻮ‬ ‫ذ‬ ‫و‬ ‫اﻟﺸﺬ‬ (Syużūż is different from the traditions that are immoral or different from those who are more prepared). Scholars differ in their understanding of Syāż in hadith. Of the various opinions, the most followed is the opinion of Imam al-Syāfi"i. According to him, a hadith is stated to contain Syāż if hadith narrated by a narrator ṡiqah is contrary to the hadith narrated by many narrators who are also ṡiqah.
The Syāż factor itself can be known after the muqaranah method (comparison). This method begins with gathering all hadiths that have the same subject matter, then do i'tibār and compare. Here then it will be known whether or not the element of Syāż is in a hadith. The next step is to examine the biography and quality of each narrator in the entire sanad. If all narrators are ṡiqah, but it turns out there is a sanad who violates the other sanad, then the sanad who violates it is called sanad Syāż and the sanad who called sanad maḥfūẓ. In this case what is held is a lot of sanad because it is considered stronger and more ṡiqah. 26 The fifth, Avoid "illāt (defect). "illāt is a hidden cause that damages the quality of hadith. Its existence causes hadith which at its birth looks to be of high quality to be sahih. The way to examine the "illāt of a hadith is by comparing all sanad the existing to These are the five conditions that must be fulfilled by a sanad to be declared to be of quality valid and only then will an analysis of the validity test of matan (text) of hadith. If one of the five conditions is not fulfilled, then the degree of hadith falls to a lower rank (ḍa"īf), and hadith that gets an assessment like this is not acceptable and not be ḥujjah. maintaining the originality of the additions of a hadith, is also to make it easier in the identification process.
The hadith scholars named hadith that fulfills all the elements of this criterion as sahih al-isnad while the less and or did not meet some or all of the elements of the criterion are called hasan and ḍa"īf hadith.

Matan's Validity
The first, comparing the hadith with the verses of the Quran, because the Quran is the first guideline that is the basis of the life of the Prophet Muhammad, while hadith as a recording of the Prophet's actualization of the values of the Quran. 28 The big theory is that hadith serves to explain the teachings of the Quran. If the Quran is a concept, then the hadith is operational. 29 Comparing hadith with the Quran has been carried out since the beginning of Islam by the companions. Example: Aisha's case, which rejects and criticizes hadith narrated by Umar ibn Khattab about the deceased being tortured because of the crying of his family is proof that comparing a hadith with the Quran is something that should have been done since the early generations of Islam.
The second, comparing hadith which is researched with other hadith that are authentic or more valid in general, given that the Apostle's self-actualization is a single entity, so that all his actions and sayings related to the translation of the Quran cannot be separated. 30 If there is a tradition that contradicts other traditions, then there are two attitudes that must be taken. First, there is no possibility of combining them and if there is a possibility of combining them without being forced, then there is no need to reject one of them. Second, hadith which is used as the basis for rejecting other traditions that are contradictory must be must worried. 31 The third, comparing hadith with historical facts, because the actualization of the

Graduation of Research Steps of Sanad and Matan on Hadith
To find out the value of the two aspects above, then as the first step on the research of sanad is to collect all sanad hadith and then do i'tibar sanad by making a scheme of the entire path sanad. At least there are 3 (three) objectives of this activity.
First, to determine the state of the whole matan of narration of hadith, judging whether or not the good support which serves as a syahid or mutabi'. Secondly, i'tibār al-sanad will also help finding out the full name of the narrators so that it will help the process of The third step is research into the continuity of sanad. This stage is actually carried out in line with the second step and uses the same data source. It's just after getting information about the biographer of the narrator; when he was born and died, and a list of teachers and students, in this step also an analysis of the symbol of transmission that was used by each narrator as a way to find out their method of transmission. Research on symbol narration is done considering the variation of symbol narration with various meanings, which indicates whether or not there is a direct meeting in terms of the delivery of traditions from one narrator to another narrator. In other words, this effort was taken to ensure there is a teacher-student relationship between narrators in terms of narration of hadith. Therefore, if this step has been carried out, then not only the aspects of mu'asharah (contemporaries), but also aspects of liqā' (meeting in terms of the delivery of hadith) will be fulfilled.
The fourth step draws conclusions from the results of the research in Sanad accordance with the findings in the field. In the formulation, it must be explained how the quality of the sanad is sahih, ḥasan, or ḍa"īf. The reasons for the assessment must also be explained, especially if the sanad is not of valid quality. This is considering a 35 M. "Ajjāj Al-Khāṭib, Uṣūl al-Ḥadīṡ : "Ulūmuhu wa Muṣṭalatuhu,[269][270] sanad (read: hadith) can change from ḥasan lizatihi to sahih lighairihi, and from ḍa"īf to hasan lighairihi if there are external factors that support the change in status. Also so that other researchers can assess whether there is an error in the study or even strengthen the results of the assessment of the traditions of hadith studied.

Examples of Sanad and Matan Criticism
In this paper the speaker tries to examine the validity (sahih) of hadith about the necessity of seeking knowledge, by examining the continuity of sanad, then the quality of narrators, examining the tradition, and "illāt, criticism of matan and content of matan, and this is one of the traditions that explain the need to seek knowledge.  The first, Ḥisyam ibn 'Ammar some scholars ' (including Yaḥyā ibn Mā'in and al-Ajali: ṡiqah, al-Darāquṭni: ṣaduq kabir al-muhmal, Abū Ḥatim from Yaḥyā ibn Mā'in: kays-kays, al-Nasā'i), assessing that he is classified as a narrator with the title ta'dīl (judging fair in terms of its etymology, the intention in this context is to show the good qualities inherent in the narrator's self, such as strong memorization, trustworthiness, accuracy, and people who get such judgments called ta'dīl) 36 although with varying ranks and do not reach the highest degree, if the term ta'dīl is classified in the ta'dīl version of al-Ṭahhan, then his position is ranked III, IV, V. Thus his capacity as a transmitter hadith cannot be used as hujjah but the narrated hadith can still be written and re-examined (yukhtab wa yukhbar). Ṣāliḥ, "Abbās al-Darurivotes bi laisa bi say'in, Abū Zahra with the comment: layyin), and many other critics of hadith, they consider that the personal capacity in him as a narrator of hadith cannot be used as hujjah, but the traditions which he said can still be written as comparative material (i'tibar).
The fourth, Muhammad ibn Sirin. Some critics of hadith (including Ibn Mā'in, and Abū Ṭālib with terms ṡiqah, Ibn Sa'ad with terms ṡiqah ma 'mūn, faqih, kaṡir al-'ilm, rafi', imam, wara', Ibn Ḥibbān say that he is a resident of Basra most wara', faqih, ḥāfiẓ,and mutqin) they judge that in his capacity as a narrator he can be used as hujjah. And than, an assessment of the quality of Hadith. Of the four narrator, two were rated as ṡiqah, and two others were judged not ṡiqah, even classified as narrators who jarḥ were severely. With reference to the validity of the sanad of hadith, the authors conclude that there are some traditions that the validity criteria are not met by the matan of narration of this tradition, namely the aspects of justice, and narratos"s ḍabṭ.
Therefore, the final assessment of the authors that sanad the tradition is relatively weak (ḍa"īf al-Isnad).

Matan's Criticism of Hadith.
Research on the observance of tradition about motivation to seek knowledge is not done by the author because sanad is quality is ḍa"īf, and also quite heavy. However, regarding the content of the meaning remains revealed since the 'writer' sees that the spirit contained by hadith is not at all contrary to the arguments that are stronger in the Quran and the Sunah. However, the hikes of hadith are not followed as the main source, because the sanad of poor quality (ḍa"īf).

Criticism of Contemporary Thought of Sanad and Matan
Ali Mustafa Ya'qub in his book "Kritik Hadis" says that Ignaz alleges that hadith research conducted by classical scholars cannot be accounted for scientifically, because of the weakness of his method. That is because the scholars use more criticism of Sanad and less use the method of criticism matan. Therefore, Ignaz then offers a new method of criticism, namely criticism matan. 37 Ignaz argues that the method of criticism matan in question is covering several aspects, such as politics, science, socio-culture and others. He gave an example of a hadith contained in the book Ṣaḥīḥ al-Bukhārī, in which he said Imam al-Bukhari only criticized sanad and did not criticize matan, so that after criticizing matan by Ignaz, hadith turned out to be false. 38 In his book Muslim Studies, he considers that: (1) Hadith is a product of Muslim creations lately. Because the modification of hadith occurred several centuries after the Prophet's death, (2) Hadith about the command to write a hadith more than the prohibition, because it prioritizes memorization, (3) Hadith relying on the Prophet which was collected in a collection of classical hadith is not an authentic report. But it is a reflection of political doctrine since the first two centuries after Muhammad's death.
Because it is impossible to filter in such hadith material that is truly original from the Prophet or the generation of early friends, (4) The tradition forbidding the writing of hadith is the adoption of the great ideas of Judaism. But this misconception still has the support of some Muslims themselves even though it contradicts the facts. 39

Conclusion
The hadith scholars try to make a methodology to analyze the existence of a hadith. This is done because the hits of hadith have experienced development significant with certain tendencies so that it leads to the mixing of traditions which are sourced directly from the Prophet with traditions originating from certain individuals or groups.
Then the speaker concluded criticism sanad and matan hadith as follows; 37 Ali Mustafa Ya"qub,Kritik Hadits,15. 38  The first, uama research results are basically inseparable from the results of ijtihad. An outcome of ijtihad is inseparable from two possibilities, namely right or wrong. So, certain traditions that are declared to be of valid quality by a hadith cleric are still open to the possibility of being found wrong after a more thorough re-examination.
The second, in fact not a few traditions are considered valid by certain scholars, but are considered invalid by certain other scholars.
The third, human knowledge develops from time to time. The development of knowledge should be utilized to look back on the results of research that has long existed.
The fourth, hadith scholars are ordinary people who can not be separated from doing wrong. Therefore it is not impossible if the results of the research they have put forward can still find the location of the error after being examined again.

The fifth, Hadith research includes research sanad and matan. In research sanad,
basically what is examined is the personal quality and intellectual capacity of the narrators involved in sanad. The difficulty in assessing someone's person is because in a person there are various dimensions that can affect his personality. Therefore it is not surprising if in assessing hadith narrators, it is not uncommon for scholars to disagree.
With some of the reasons above, it can be stated that research on hadith especially sanad, still considered to have benefits. Re-research is one of the efforts to not only find out how far the accuracy of the scholars' research on hadiths they examined, also to avoid the use of hadith arguments that do not meet the requirements in hujjah aspects.