THE APPLICATION OF “UNITY THEORY” IN UNDERSTANDING MATAN OF AL-HADITS AND DETERMINING ITS VALIDITY: A Critique to the Critique of Orientalists

Inaugural Speech For the Position of Professor of the Science of Hadits at the Faculty of Syari’ah and Law SGD State Islamic University Wednesday, April 1st, 2009

By: Prof. Dr. Tajul Arifin, MA

UNIVERSITAS ISLAM NEGERI SUNAN GUNUNG DJATI BANDUNG 2009 1

Content PREFACE …3 A. Introduction … 5 B. The Wave of the Orientalists Attacks on the Method of Study of Hadits … 12 C. The Most Popular Methodology to Analyze the Authenticity of Hadits … 15 D. The Subjectivity of the Orientalists and their Limited Knowledge in Comprehending Matan of Hadits … 18 E. Concluding Remarks … 38 F. Recommendation … 40 G. Bibliography …41 PENUTUP … 44 RIWAYAT HIDUP … 48

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PREFACE

‫ﺑﺴﻢ ﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﯿﻢ‬

‫أﻟﺴﻼم ﻋﻠﯿﻜﻢ ورﺣﻤﺔ ﷲ وﺑﺮﻛﺎﺗﮫ‬ ‫اﻟﺤﻤﺪ اﻟﺬي ﺑﻌﺚ اﻟﻨﺒﻲ ﺻﻠﻰ ﷲ ﻋﻠﯿﮫ وﺳﻠﻢ ﺑﺄوﺿﺢ‬ ‫ وإﺷﮭﺪ أن ﻻ إﻟﮫ إﻻ ﷲ‬،‫اﻟﻤﺴﺎﻟﻚ وﻧﻮر ﺑﮫ أرﺟﺎء ﻛﻞ ﺣﺎﻟﻚ‬ ‫ وأﺷﮭﺪ أن ﺳﯿﺪﻧﺎ ﻣﺤﻤﺪا‬،‫ اﻟﻤﻠﻚ اﻟﻤﺎﻟﻚ‬،‫وﺣﺪه ﻻ ﺷﺮﯾﻚ ﻟﮫ‬ ‫ﻋﺒﺪه ورﺳﻮﻟﮫ ﺻﺎﺣﺐ اﻟﻄﺮﯾﻘﺔ اﻟﻐﺮاء اﻟﺘﻲ ﻣﻦ رﻏﺐ ﻋﻨﮭﺎ‬ ‫ﻓﮭﻮ اﻟﮭﺎﻟﻚ ﺻﻠﻰ ﷲ ﻋﻠﯿﮫ وﻋﻠﻰ آﻟﮫ وﺻﺤﺒﮫ‬ .‫اﻟﻤﺨﺼﻮﺻﯿﻦ ﺑﺎﻟﺸﺮف اﻻﻋﻠﻰ وھﻢ أھﻞ ذﻟﻚ‬ The honorable Rector Sunan Gunung Djati State Islamic University, Prof. Dr. H. Nanat Fatah Natsir, MS; The admirable Chairman, Secretary, and all members of the University Senate; The respectable Dean the Faculty of Syari’ah and Law, Prof. Dr. H. Hendi Suhendi, M.Si and the reputable all of my colleagues from all faculties and disciplines, especially to those who are in the same discipline with me, Hadits and its Science, in this university; The virtuous students, all audiences, and special invited guests. First of all, give me opportunity to say a deep thank to Rector of this university who has fully facilitated me in 3

conducting this prestige ceremony. Again, I would like to convey my special thank to him for his permission to write and read this Inaugural Speech in English. This is the first time in the history of Sunan Gunung Djati State Islamic University. Second, I would like also to thank to Prof. Dr. H. Ahmad Tafsir, MA and Drs. H. Darun Setiady, M.Si., Chairman and Secretary of Consortium and all Professors and Doctors member of the Consortium who have given very meaningful contributions in enhancing the quality of this paper. In this respect, I have to say special thank and admiration to my honorable teacher and senior, Prof. Dr. H. Endang Soetari AD., M.Si. who has given me very useful guidance in diving into “a Sea” of Hadits and its Science. Third, I would like to thank to all parties who have involved in preparing and conducting this ceremony. May Allah bless all of you now in this world and the here after. Fourth, the honest thank is also addressed to all teaching staff, administration staff, students and invited guests for being here together with me. And now, I will begin reading my Inaugural Speech under the title: THE APPLICATION OF “UNITY THEORY” IN UNDERSTANDING

MATAN

OF

AL-HADITS

AND

DETERMINING ITS VALIDITY: A Critique to the Critique of Orientalists. 4

THE APPLICATION OF “UNITY THEORY” IN UNDERSTANDING MATAN OF AL-HADITS AND DETERMINING ITS VALIDITY: A Critique to the Critique of Orientalists A. Introduction Nowadays, there is little communication between the world of Muslim Hadits scholarship and Western academia. Muslim scholars mostly reject the Westerners as Orientalists who tend to dismiss Muslim scholars as irrelevant, bound as they are to a millennia-old technique of Hadits evaluations which modern scholarship regards as out-dated. Unfortunately the rejection of Muslim scholars is still more general than the attack of Orientalists. However, some Muslim scholars have undergone Western academic training and attempted to mediate between the traditionalist Muslim and the secular Western view. Notable among these was Fazlur Rahman Malik (1919-1988) who argued that while the chain of transmission of the Hadits may often be spurious, the matn (text of Hadits) can still be used to understand how Islam can be lived in the modern world.1 Unfortunately, this glorious thinking is still unpopular not only among the Orientalists 1

There are many works of Fazlur Rahman that discuss contemporary issue and show his liberal opinion. Among others is Revival and Reform in Islam: A Study of Islamic Fundamentalism, (Oxford, UK: Oneworld Publications), 2000.

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but also among Muslim people in general. At the same time, according to the writer, matan also can be used to judge whether or not a Hadits is valid. The majority of Orientalists so far reject the authenticity of Hadits2. There are many arguments generally sounded by the Western academia. First and the most essential argument for the rejection is that they were a human construct and not revelation. This is entirely not true. We all agree that Muhammad, basically, is a human being like all of us, but he was given revelation which made him different from us: “Say: ‘I am but a man like you: it is revealed to me by inspiration, that your God is One God. So take the straight path unto Him, and ask for His Forgiveness. And woe to those who join gods with Allah’”.3 He speaks like us, but his speaks are truthful. Allah Almighty says: “(1)By the Star when it goes down, (2) Your Companion is neither astray nor being misled, (3) Nor does he say (aught) of (his own) Desire, (4) It is no less than Inspiration sent down to him, (5) He was taught by one Mighty in Power, (6) Endued with Wisdom: for he appeared (in stately form)”.4 2

A good discussion of this issue given by Muhammad Mushthafa alA’zhamy, in his book, Dirasat fi al-Hadits al-Nabawy wa Tarikhi Tadwinih, (Beirut: Al-Maktab al-Islamy), 1992, Vol. 2, pp. 392-98. 3 The Holy Qur’an, Fushshilat: 6. 4 The Holy Qur’an, Al-Najm: 1-6.

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Second, according to the Orientalists many Ahadits are believed to have been written a hundred years after Muhammad’s death in 632. This also is not true. Muslim scholars such as Mustafa al-A’zhamy and Mustafa al-Siba’i criticized their theses and premises. Al-A’zhamy observed that the companions of the Prophet had written the Hadits of the Prophet and that the transmission was also held in the written form until their codification in the third century of Hijry.5 According to AlTirmidzy, there are some of the Prophet Companions who have document of Hadits (Shahifah) who among others are Ibn Sa’ad bin ‘Ubadah al-Anshary,6 Abdullah bin Abi Aufa who wrote the Shahifah by himself,7 and Samrah bin Jundab.8 The first person who wrote a book of Hadits formally was Ibn Syihab al-Zuhry.9 In the next period, there was a time when the Arabs enjoyed intellectual pleasures while the Christians in the West lived a

5

Al-A’zhamy, Dirasat fi al-Hadits...,Vol. 1, pp. 71-72. Al-Hafizh Abi Isa Muhammad bin Isa bin Surah al-Tirmidzy, Sunan al-Tirmidzy, (Beirut: Dar al-Fikr), 1994, “Kitab al-Ahkam, Bab al-Yamin ma’a al-Syahid”. 6

7

Abi Abdillah Muhammad bin Ismail bin Ibrahim bin Mughirah alJa'fa al-Bukhary, Shahih al-Bukhary, (Egypt: Isa al-Babi al-Halabi wa Syurakah), N.d., “Kitab Al-Jihad, Bab al-Shabr ‘Ala al-Qital”. 8

Ibn Hajar al-’Asqalany, Tahdzib al-Tahdzib, (Beirut: Dar al-Fikr), 1984, Vol. 4, p. 168. 9 Ahmad bin 'Ali bin Hajar Al-‘Asqalany, Fathu al-Bary bi Syarhi Shahihi al-Bukhary, (Beirut: Dar al-Ma'rifah), N.d., Vol. 1, p. 208.

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barbaric life.10 I read here that the Arabs, who were Muslims, had enjoyed intellectual glory and great civilization in the world history. They established universities and sites for scientific researches that attracted the scholars across the world. After the fall of Baghdad in 1258, however, we started losing our intellectual ethos and independence. We were entirely absorbed in the intellectual legacy of our predecessors, without being able to criticize and/or develop them further. The precious classical literatures and manuscripts were abandoned, eaten by worms and maggots, until Western scientists come and save them. At that time Orientalists came, collected the manuscripts from various places, and then displayed them in their libraries. They studied and published them. As the result, they established the Faculty of Arab and Islamic Studies at Heidelberg (the oldest university in Germany) in 1585, with the main goal to promote the manuscripts of the Muslim world. Almost all universities in Germany have the Faculty of Islamic Studies to this day.11 Those faculties have delivered popular scholars such as Gustav Weil (1808-1889), Alois Sprenger (1813-1893), Jullius Wellhausen (1844-1918), Teodor Noeldeke (1836-1930), August Fisher (1865-1949), Brockelmann (d. 1956) etc., who contributed a lot to 10

Carra de Vaue as quoted by Arnold Alfred in The Legacy of Islam, (London: Oxford University Press), 1931. 11 Kamaruddin Amin, Discourse on Hadith in Germany, (online resources), 2005, in www.islamlib.com, Accessed on 5th March, 2009.

8

the world of Islamic studies.12 Those remarkable libraries have undoubtedly invited Muslim scholars and researchers to study the Koran, as well as Hadits, in Germany including Muslim scholars and researchers from Indonesia. Third, related to asanid (chain of narrators). Some of Orientalists such as Joseph Schacht, John Wansbrough, Patricia Crone, and Michael Cook conclude that all of asanid are fictitious or that the genuine and the spurious cannot be distinguished with some degree of certainty. Joseph Schacht argued that isnads going back to Muhammad were in fact more likely to be spurious than isnads going back to the companions.13 This is, according to me, a clear mistake of the Orientalists. Muslim scholars of Hadits and its science as Al-Bukhary, Muslim, Abu Dawud, Al-Tirmidzi, Al-Nasai, and Ahmad very carefully analyze the chains of Hadits in selecting and grouping Hadits to certain level of authenticity. Even there were voluminous books written by the Scholars of the Science of Hadits focused on the biography of narrators include Tahdhīb al-Tahdhīb the work of Ibn Hajar al-Asqalani and Tadzkirah al-Huffāzh the work of Syam al-Din al-Dzahabi. 12

Consult Shubhi al-Shalih, ‘Ulum al-Hadits wa Mushthalahuhu, (Beirut: Dar al-‘Ilm), Eight Edition, 1988; Al-A’zhamy, Dirasat …; and Hammad Hasan Lubis, Al-Hadits dan Orientalisme, (Jakarta: DDII), 1975. 13 J. Schacht, The Origins of Muhammadan Jurisprudence (Oxford: Clarendon Press), 1959.

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According to all Muslim Scholars of the Science of Hadits14 it is not sufficient to verify an unbroken continuous chain if even one of the transmitters was known to be of unsound character. Like any chain, all that is necessary for the whole sequence to collapse is simply one weak link that would allow it to fall apart quickly and easily. So one weak link, or in the case of Hadits analysis, a liar in the chain, will weaken or nullify the report respectively even if the rest of the chain features illustrious and trustworthy transmitters.15 It is for this reason that the Muslims at the time gathered information about the narrators ('Ilm al-Rijal) which was a colossal accomplishment since it involved assessing the character, reputation and state of mind of thousands upon thousands of transmitters. This repository of biographical material would then be used to identify each and every transmitter in the chain to ensure a valid link back to the Prophet (pbuh). It is as a result of this that the genre of biographical dictionaries emerged, a genre that went on to become one of the pillars of Hadits classification with countless books being compiled on this subject. After the study of the chains the Ahadits were classified into 14

The earliest comprehensive work on the Science of Hadits was Abu Muhammad al-Ramahurmuzi's Al-Muhaddits, (Beirut: Dar al-Fikr), 1971; while another significant work was al-Hakim al-Naysaburi's Al-Ma`rifat `Ulum alHadits. Ibn al-Salah's `Ulum al-Hadits is considered the standard classical reference on the Science of Hadith. 15 Fatchur Rahman, Ikhtisar Mushthalahul Hadits, (Bandung: P.T. AlMa’arif), Tenth Edition, 1974, p. 169.

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strong (sahih), good/sound (hasan), not sound (dha'if) and fabricated or spurious (maudhu'). Since the validity of chain of transmission of Hadits has been doubted by the majority of Orientalists which we do not care about their claim, there is still another way to ensure them the validity and the important of Hadits in the life of Muslim in particular and all people in modern world in general. The matn (content of Hadits) which is understood within the historical context in which they were revealed can still be used to understand how the teaching of Hadits (read Islam) can be lived today and in the future. This method of understanding of Hadits is called by the writer as “Unity Method” (al-Munasabah) which is adopted from the method of Tafsir (Qur’anic Exegesis) but in a wider context. In its operation, this method correlates such matan of Hdits to another or others or even to the Qur’anic verses and the historical facts of the perfection of the Prophet Muhammad (pbuh). By employing this method, any one will know whether or not a matan under observation is valid. In this paper, this method will be applied to criticize the critique of Orientalists toward the work of Al-Bukhary, Kitab Shahih al-Bukhary, which we believe to be perfect and free from defects. The goal of this analysis is to show the falsehood of the Orientalists critique toward that monumental book of Hadits. In 11

addition, the writer also want to warn all the people both of Muslims and non-Muslims about the importance of deep and right understanding of the matan of Ahadits before taking a conclusion and deciding whether or not the Hadits under study is valid. Furthermore, this writing also is dedicated to give an example of the right way in understanding matan of Hadits, so we will free from prejudice to the work of Al-Bukhary as the Orientalists do. This is just a beginning of my work in this area which the final goal is to produce a new collection which is based on the work of Al-Bukhary that I will call “Orientalist's Misunderstanding of Ahadits al-Nabawy in the Shahih al-Bukhary”..

B. The Wave of the Orientalists Attacks on the Method of Study of Hadits Alois Sprenger (d. 1893) initiated the study of Hadits in the West and expressed his skepticism about the authenticity of Hadits. William Muir shared the same skepticism. The attack on the Hadits literatures achieved its peak when Ignaz Goldziher wrote his Muhammedanische Studien, which is regarded among the most important criticisms on Hadits in 19th century.16 Goldziher, with his impeccable research effort, including his extremely solid documentation, showed that a vast number of 16

Consult Shubhi al-Shalih, ‘Ulum al-Hadits …; Al-A’zhamy, Dirasat fi al-Hadits …; and Hammad Hasan Lubis, Al-Hadits dan ….

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Hadits are outright forgeries. Therefore, he rejected Hadits as the source of information in the time of Prophet Muhammad, but considered it as a valuable source for conflict mapping and information on the generation following the first generation of Muslims. L. Caetani, Henri Lammens, John Wonsbrough, Patricia Crone and Michael Cook shared his claim.17 The book of Goldziher and his thesis which were published in 1890, found no significant revision until Joseph Schacht published his The Origins of Muhammadan Jurisprudence in 1950. In this book, Schacht discussed Hadits Ahkam (traditions on laws) and its development. The thesis of Schacht in this work is that the isnad (the chains of transmitters or narrators of Hadits) tended to extend and the number of rawi (narrator) tended to increase in the late generation (proliferation of isnad) and moved backward, which meant that the narrators tended to base their narration on the previous generation. His theory of common link influenced the next scholars.18 Like Goldziher, Schacht observed that majority of Hadits were not valid. However, he believed that one could come to a conclusion on the time when certain Hadits were issued by a profound study and criticism of them. Joseph van Ess, on the other

17 18

Kamaruddin Amin, Discourse on Hadith … Kamaruddin Amin, Discourse on Hadith …

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hand, adopted the method of Schacht while G. H. A. Juynboll developed it afterward on the wider scale.19 Although monumental, Goldziher and Schacht’s works are not prone to criticism in the West. Muslim scholars such as Mustafa al-A’zhamy and Mustafa al-Siba’i criticized their theses and premises. Al-A’zhamy observed that the companions of Prophet had written the Hadits of the Prophet and that the transmission was also held in the written form until their codification in the third century of Hijry.20 Historical criticism is a never-ending task. The attacks again have been addressed on Muslim scholars’ methodologies. This methodological attack came from G. H. A. Juynboll, a Dutch scholar who spent a half of his lifetime to researching Hadits. Juynboll said that al-A’zhamy has used unreliable sources; therefore, he rejected his premises and conclusions. For more than 30 years, Juynboll then developed some theories as method of analyzing Hadits. The terms such as spider, single strand, diving, partial common link, and common link, appeared in his study. He did not believe that any Hadits is historically reliable. He believed that the Muslim’s method of Hadits verification is unreliable to validate the authenticity of Hadits.21 19

Kamaruddin Amin, Discourse on Hadith … Al-A’zhamy, Dirasat … Vol. 1, pp. 71-72. 21 Kamaruddin Amin, Discourse on Hadith … 20

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C. The Most Popular Methodology to Analyze the Validity of Hadits The Ahadits as claimed by Al-Bukhary in his study are a collection of around 600,000 authenticated narrations comprised of the sayings, actions and consent of Muhammad (pbuh).22 A Hadits is always composed of two parts: the matan (text) and the isnad (chain of reporters). When one wants to analyze any incident or statement, one would look at those people narrating the incident and then look at their characters. It was out of this need that an entire science, known as 'Ilm al-Rijal (knowledge of the men who transmitted Ahadits) emerged and this science evolved into an extremely sophisticated discipline. This is because if one is characterized with lying, sin or memory loss, one cannot be considered trustworthy. Under this discipline, one can also examine how close the narrators were to a reported incident in terms of whether they actually witnessed it or spoke to another person who narrated the event. This would require the specialist in Hadits and the scholars of Islam to check accounts of a given narrators memory, eyesight, tendency to exaggerate etc. If the people narrating the event were small in number, then it must be asked if they could have colluded 22

M. Hasbi Ash-Shiddieqy, Sejarah …, p. 322.

15

in their accounts. If the opposite were the case and the numbers of trustworthy individuals relating a similar account unknown to the others incredibly numerous, the possibility of collusion diminishes accordingly. Since each narrator related narrations to others, and so on, chains of narrators develop and we must then examine the chains themselves as well as those within the chain. A tawatur narration (a narration confirmed generation to generation) is a Hadits which has been transmitted from one generation to another with each generation being composed of individuals so numerous that the possibility of fabrication or lying is effectively non-existent. The chain of narration (isnad) and its study is where the Muhaditsin (scholars who collected and categorized Ahadits) establish the continuity of the chain of narrators i.e. they ensure that there were no gaps, inconsistencies, distortions or errors in the chain. This was achieved by cataloguing the dates of birth and death of narrators and the towns they came from in order to establish the possibility that they had met and hence were actually able to transmit Ahadits to one another. In addition, the issue that had to be ascertained was the probity or mendacity of transmitters. This is the most popular method employed in analyzing the validity of Hadits.

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After the study of the chains the Ahadits were classified into strong (shahih), good/sound (hasan), not sound (dha'if) and fabricated or spurious (maudhu').23 This method became the method of verifying what the Prophet (pbuh) did and said. This is why the Science of Hadits developed and became a whole discipline itself. Thus, according to this method, a valid Hadits is one whose chain is continuous by trustworthy and meticulous transmitters whose reports contained no abnormality or defects. Conversely, the matan was almost never questioned; only if the content of a tradition with a sound isnad was in flagrant contradiction to the Holy Qur’an, it was rejected; if the content could in any way be interpreted so that it harmonized with the Qur’an and other traditions, it was left not criticized. However, it is wrong to conclude that the concept of Sunna did not start from the very beginning; and that it covered not only the Sunna of the Prophet himself, but the interpretations of the Prophetic Sunna. Whatever original Prophetic content there was in the Sunna, it was neither large, nor specific. According to the Science of Hadits, a valid (Shahih) Hadits should meet the following conditions: 1. Ittishal al-Sanad (continuity of the chain); 23

Shubhi al-Shalih, ‘Ulum al-Hadits …, pp. 139-274.

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2. La Yakunu Syadzan (the absence of conflict with stronger narrations); 3. La Yakunu mu’allalan (the absence of ‘illat [defect]); and 4. ‘Adalat wa Dhabt al-Ruwwah (probity or trustworthiness and the precision and accuracy of narrators).24 This writing concerns to the second condition of valid Hadits, the absence of conflict with stronger narrations. Even, here the condition will be applied in a wider understanding, not only correlating matan of a Hadits to another, but also to the Holy Qur’an, historical fact of the personality of the Prophet, and modern research.

D. The Subjectivity of the Orientalists and their Limited Knowledge in Comprehending Matan of Hadits My recent study on the critique of the Orientalists on Hadits indicates the existence of two general falsehoods which are equally dangerous for the future of Islam. First, their study of Hadits is dominated by their subjectivity (a distorted perception of reality) to attack Islam including the noble character of the Prophet Muhammad (pbuh). Principally, they argue that the majority of the Prophet Sayings including those are collected by Al-Bukhary are not valid. But, when they find such Hadits which 24

Shubhi al-Shalih, ‘Ulum al-Hadits …, pp. 146-147. Compared to Endang Soetari AD, Ilmu Hadits …, p. 138.

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according to their opinion can be used for attacking Islam, they directly use the Hadits to attack Islam without asking its authenticity and validity. Conversely, when they find Hadits which its content cannot be used to attack Islam, they leave the Hadits without critique, though they have known that such Hadits is not valid. Even, it seems to me, they leave, if do not order, Muslims to popularize and practice such Hadits. This scenario, according to the writer also is exercised in the context of misleading Muslims. Second, Orientalists have very limited knowledge

related

to

methodology

and

technique

of

comprehending matan of Hadits. They, in general, translate matan of Hadits directly without considering many things behind the text. This is also executed in fulfilling their scenario to attack Islam. In fact, Orientalism has been contaminated by the biases of Western imperialism. To support this thesis, the writer will analyze the subjectivity of Orientalists and their limited knowledge in comprehending matan of Hadits which is narrated by Al-Bukhary in his monumental work Shahih al-Bukhary and another “Saying” which is by some writers considered as the Saying of the Prophet (pbuh). Out of the books that the majority of us believe in as being valid, Shahih al-Bukhary is presented as being the most valid. 19

Imam Bukhari (13 Syawal 194 Hijry – 30 Ramadhan 256 Hijry)25 the collector of the narration lived in a period over 183 years after the death of the Prophet (12 Rabi’ul Awwal 11 Hijry).26 Out of the 600,000 Hadits (narrations) that he collected, which were initially attributed to the Prophet, he threw out as fabrication 592,603 of them and kept only 7397 repeatedly as being genuine. They further reduce to 2761 Hadits after repetition.27 The margin of error in these numbers is so great. This fact has been a joyful foundation for the “enemy” of Islam to attack the validity of Hadits even those that had been collected by AlBukhary. Most the Orientalists say that accepting the book of AlBukhary as containing all authentic Hadits or even a majority of authentic Hadits is stupidity. Yet the majority of Muslims unquestionable accept it as ‘gospel’ truth.28 Surely, their conclusion about this has injured our heart as Muslims who believe in the validity of Hadits in the work of Al-Bukhary.

25

Muhammad Abdul ‘Aziz al-Khuly, Tarikh Funun al-Hadith, (Jakarta: Dinamika Berkat Utama), N.d., p. 55. See also Endang Soetari AD, Ilmu Hadits …, p. 302. 26 Soenarjo, et.al., Al-Qur’an dan Terjemahnya, (Jakarta: Departemen Agama Republik Indonesia), 1971, p. 84. 27 Ibn Hajar al-Asqalany as cited by ‘Abdul ‘Aziz al-Khuly, Tarikh …, p. 57. 28 Mohammed A. Asadi as cited by Andre Vargo in “Responses to Islamic Awareness on the Nature of Hadits Collection of al-Bukhary and Muslim”, (online resources), accessed through www.answering-islam.org. Accessed on March 6th, 2009.

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According to Ibn Hajar al-Asqalany, Al-Bukhary who has spent 16 years in selecting, writing, and codifying the Hadits never put a single Hadits into his book except he took bath did two knees of Istikharah prayer.29 This witness of Ibn Hajar alAsqalany is enough for us to accept the authenticity and validity of Hadits collected by Al-Bukhary. My recent study, in fact, indicates that the critique of Orientalists toward the book of Al-Bukhary contains many weaknesses and falsehoods as will be shown in the following example. The Prophet according to Al-Bukhari in some of the narrations marries Aisyah (r.a.) in her young age. Four Ahadits in the Shahh al-Bukhary explain that the Prophet marries Aisyah in her age of 6 years. While a narration in the book of Muslim explains that the Prophet marries Aisyah in her age of 7 years. But all Ahadits narrated by Al-Bukhary, Muslim and others agree that the Prophet begins the “real live” as a husband and a wife when Aisyah has reached the age of 9 years. The full texts of the Ahadits are follows:30

29

‘Abdul ‘Aziz al-Khuly, Tarikh …, p. 57. This assertion can also be found in the work of M. Hasbi Ash-Shiddieqy, Sejarah dan …, p. 106. 30 Al-Bukhary, Shahih al-Bukhary, … Vol. 12, p. 282.

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‫‪َ - 3605‬ﺣ ﱠﺪﺛَﻨِﻲ ﻓَﺮْ َوةُ ﺑ ُْﻦ أَﺑِﻲ ْاﻟ َﻤ ْﻐ َﺮا ِء َﺣ ﱠﺪﺛَﻨَﺎ َﻋﻠِ ﱡﻲ ﺑ ُْﻦ‬ ‫ﺿ َﻲ ﱠ‬ ‫ﷲُ َﻋ ْﻨ َﮭﺎ ﻗَﺎﻟَﺖ‬ ‫ُﻣ ْﺴ ِﮭ ٍﺮ َﻋ ْﻦ ِھ َﺸ ٍﺎم َﻋ ْﻦ أَﺑِﯿ ِﮫ ﻋَﻦْ َﻋﺎﺋِ َ‬ ‫ﺸﺔَ َر ِ‬ ‫ﺻﻠﱠﻰ ﱠ‬ ‫ﺳﻠﱠ َﻢ َوأَﻧَﺎ‬ ‫ﷲُ َﻋﻠَ ْﯿ ِﮫ َو َ‬ ‫ﺗ َﺰ ﱠو َﺟﻨِﻲ اﻟﻨﱠﺒِ ﱡﻲ َ‬ ‫ث ْﺑ ِﻦ‬ ‫ﺎر ِ‬ ‫ﻓَﻘَ ِﺪ ْﻣﻨَﺎ ْاﻟ َﻤ ِﺪﯾﻨَﺔَ ﻓَﻨَ َﺰ ْﻟﻨَﺎ ﻓِﻲ ﺑَﻨِﻲ ْاﻟ َﺤ ِ‬

‫ﯿﻦ‬ ‫ﺳﻨ ِ َ‬ ‫ﺳﺖﱢ ِ‬ ‫ﺑِ ْﻨﺖُ ِ‬ ‫ج ﻓَ ُﻮ ِﻋ ْﻜ ُ‬ ‫ﺖ‬ ‫َﺧ ْﺰ َر ٍ‬

‫ق َﺷ َﻌ ِﺮي ﻓَ َﻮﻓَﻰ ُﺟ َﻤ ْﯿ َﻤﺔً ﻓَﺄَﺗَ ْﺘﻨِﻲ أُ ﱢﻣﻲ أُ ﱡم‬ ‫ﻓَﺘَ َﻤ ﱠﺮ َ‬ ‫ﺼ َﺮ َﺧ ْ‬ ‫ﺖ‬ ‫اﺣﺐُ ﻟِﻲ ﻓَ َ‬ ‫ُﻮﺣ ٍﺔ َو َﻣ ِﻌﻲ َ‬ ‫ﻟَﻔِﻲ أُرْ ﺟ َ‬ ‫ﺻ َﻮ ِ‬

‫ﺎن َوإِﻧﱢﻲ‬ ‫رُو َﻣ َ‬ ‫ﺑِﻲ ﻓَﺄَﺗَ ْﯿﺘُﮭَﺎ َﻻ‬

‫أَ ْد ِري َﻣﺎ ﺗُ ِﺮﯾ ُﺪ ﺑِﻲ ﻓَﺄ َ َﺧ َﺬ ْ‬ ‫ب‬ ‫ت ﺑِﯿَ ِﺪي َﺣﺘﱠﻰ أَ ْوﻗَﻔَ ْﺘﻨِﻲ َﻋﻠَﻰ ﺑَﺎ ِ‬ ‫ار َوإِﻧﱢﻲ َﻷُ ْﻧ ِﮭ ُﺞ َﺣﺘﱠﻰ َﺳ َﻜ َﻦ ﺑَﻌْﺾُ ﻧَﻔَ ِﺴﻲ ﺛُ ﱠﻢ أَ َﺧ َﺬ ْ‬ ‫ت َﺷ ْﯿﺌًﺎ‬ ‫اﻟ ﱠﺪ ِ‬ ‫ِﻣ ْﻦ َﻣﺎ ٍء ﻓَ َﻤ َﺴ َﺤ ْ‬ ‫ﺖ ﺑِ ِﮫ َوﺟْ ِﮭﻲ َو َر ْأ ِﺳﻲ ﺛُ ﱠﻢ أَ ْد َﺧﻠَ ْﺘﻨِﻲ اﻟ ﱠﺪا َر ﻓَﺈ ِ َذا‬ ‫ﺖ ﻓَﻘُ ْﻠ َﻦ َﻋﻠَﻰ ْاﻟ َﺨﯿ ِْﺮ َو ْاﻟﺒَ َﺮ َﻛ ِﺔ‬ ‫ﻧِﺴ َْﻮةٌ ِﻣ ْﻦ ْاﻷَ ْﻧ َ‬ ‫ﺎر ﻓِﻲ ْاﻟﺒَ ْﯿ ِ‬ ‫ﺼ ِ‬ ‫َو َﻋﻠَﻰ َﺧﯿ ِْﺮ طَﺎﺋِ ٍﺮ ﻓَﺄ َ ْﺳﻠَ َﻤ ْﺘﻨِﻲ إِﻟَ ْﯿ ِﮭ ﱠﻦ ﻓَﺄَﺻْ ﻠَﺤْ َﻦ ِﻣ ْﻦ َﺷﺄْﻧِﻲ ﻓَﻠَ ْﻢ‬ ‫ﯾَ ُﺮ ْﻋﻨِﻲ إِ ﱠﻻ َرﺳُﻮ ُل ﱠ‬ ‫ﺻﻠﱠﻰ ﱠ‬ ‫ﺿﺤًﻰ‬ ‫ﷲُ َﻋﻠَ ْﯿ ِﮫ َو َﺳﻠﱠ َﻢ ُ‬ ‫ﷲِ َ‬ ‫ﻓَﺄ َ ْﺳﻠَ َﻤ ْﺘﻨِﻲ إِﻟَ ْﯿ ِﮫ َوأَﻧَﺎ ﯾَ ْﻮ َﻣﺌِ ٍﺬ ﺑِ ْﻨ ُ‬ ‫ﯿﻦ‪.‬‬ ‫ْﻊ ِﺳﻨِ َ‬ ‫ﺖ ﺗِﺴ ِ‬ ‫‪Al-Bukhary also reports from different way31 that:‬‬

‫‪Al-Bukhary, Shahih al-Bukhary, … Vol. 16, p. 96.‬‬

‫‪22‬‬

‫‪31‬‬

‫َﺎم ْﺑ ِﻦ‬ ‫ﺳ ٍﺪ َﺣ ﱠﺪﺛَﻨَﺎ ُو َھ ْﯿ ٌ‬ ‫‪َ - 4739‬ﺣ ﱠﺪﺛَﻨَﺎ ُﻣ َﻌﻠﱠﻰ ْﺑﻦُ أَ َ‬ ‫ﺐ ﻋَﻦْ ِھﺸ ِ‬ ‫ﺻﻠﱠﻰ ﱠ‬ ‫ﺳﻠﱠ َﻢ‬ ‫ﻋ ُْﺮ َوةَ ﻋَﻦْ أَﺑِﯿ ِﮫ ﻋَﻦْ َﻋﺎﺋِ َ‬ ‫ﷲُ َﻋﻠَ ْﯿ ِﮫ َو َ‬ ‫ﺸﺔَ أَنﱠ اﻟﻨﱠﺒِ ﱠﻲ َ‬ ‫ﺴ ِﻊ‬ ‫ﺳﻨ ِ َ‬ ‫ﯿﻦ َوﺑَﻨَﻰ ﺑِ َﮭﺎ َو ِھ َﻲ ﺑِ ْﻨﺖُ ﺗِ ْ‬ ‫ﺳﺖﱢ ِ‬ ‫ﺗ ََﺰ ﱠو َﺟ َﮭﺎ َو ِھ َﻲ ﺑِ ْﻨﺖُ ِ‬ ‫ﯿﻦ‪.‬‬ ‫ﺳﻨ ِ َ‬ ‫ﺳﻨ ِ َ‬ ‫ﯿﻦ ﻗَﺎ َل ِھﺸَﺎ ٌم َوأُ ْﻧﺒِﺌْﺖُ أَﻧﱠ َﮭﺎ َﻛﺎﻧَﺖْ ِﻋ ْﻨ َﺪهُ ﺗِ ْ‬ ‫ﺴ َﻊ ِ‬ ‫ِ‬ ‫‪Still in the same volume, Al-Bukhary32 narrates:‬‬

‫َﺎم‬ ‫ﺳ َ‬ ‫ﻒ َﺣ ﱠﺪﺛَﻨَﺎ ُ‬ ‫‪َ - 4738‬ﺣ ﱠﺪﺛَﻨَﺎ ُﻣ َﺤ ﱠﻤ ُﺪ ْﺑﻦُ ﯾُﻮ ُ‬ ‫ﺳ ْﻔﯿَﺎنُ ﻋَﻦْ ِھﺸ ٍ‬ ‫ﺻﻠﱠﻰ ﱠ‬ ‫ﺿ َﻲ ﱠ‬ ‫ﻋَﻦْ أَﺑِﯿ ِﮫ ﻋَﻦْ َﻋﺎﺋِ َ‬ ‫ﷲُ َﻋ ْﻨ َﮭﺎ أَنﱠ اﻟﻨﱠﺒِ ﱠﻲ َ‬ ‫ﺸﺔَ َر ِ‬ ‫ﷲُ‬ ‫ﯿﻦ َوأُ ْد ِﺧﻠَﺖْ َﻋﻠَ ْﯿ ِﮫ‬ ‫ﺳﻨ ِ َ‬ ‫َﻋﻠَ ْﯿ ِﮫ َو َ‬ ‫ﺳﺖﱢ ِ‬ ‫ﺳﻠﱠ َﻢ ﺗ ََﺰ ﱠو َﺟ َﮭﺎ َو ِھ َﻲ ﺑِ ْﻨﺖُ ِ‬ ‫ﺴ ًﻌﺎ‪.‬‬ ‫ﺴ ٍﻊ َو َﻣ َﻜﺜَﺖْ ِﻋ ْﻨ َﺪهُ ﺗِ ْ‬ ‫َو ِھ َﻲ ﺑِ ْﻨﺖُ ﺗِ ْ‬ ‫‪Muslim in his book, Shahih Muslim33 explains that the‬‬ ‫‪Prophet marries Aisyah in her age of 7 years.‬‬

‫اق أَ ْﺧﺒَ َﺮﻧَﺎ‬ ‫‪ - 2549‬و َﺣ ﱠﺪﺛَﻨَﺎ َﻋ ْﺒ ُﺪ ْﺑﻦُ ُﺣ َﻤ ْﯿ ٍﺪ أَ ْﺧﺒَ َﺮﻧَﺎ َﻋ ْﺒ ُﺪ اﻟ ﱠﺮ ﱠز ِ‬ ‫َﻣ ْﻌ َﻤ ٌﺮ ﻋَﻦْ ﱡ‬ ‫ﺻﻠﱠﻰ‬ ‫ي ﻋَﻦْ ﻋ ُْﺮ َوةَ ﻋَﻦْ َﻋﺎﺋِ َ‬ ‫اﻟﺰ ْھ ِﺮ ﱢ‬ ‫ﺸﺔَ أَنﱠ اﻟﻨﱠﺒِ ﱠﻲ َ‬ ‫ﱠ‬ ‫ﯿﻦ َو ُزﻓﱠﺖْ إِﻟَ ْﯿ ِﮫ‬ ‫ﺳﻨ ِ َ‬ ‫ﺳﻠﱠ َﻢ ﺗ ََﺰ ﱠو َﺟ َﮭﺎ َو ِھ َﻲ ﺑِ ْﻨﺖُ َ‬ ‫ﷲُ َﻋﻠَ ْﯿ ِﮫ َو َ‬ ‫ﺳ ْﺒ ِﻊ ِ‬

‫‪Al-Bukhary, Shahih al-Bukhary, … Vol. 12, p. 94.‬‬ ‫‪Abi Husen Muslim Ibn al-Hajjaj al-Qusyairi al-Nasaburi,‬‬ ‫‪Muslim, (Bandung: PT. Al-Ma’arif), N.d., Vol. 7, p. 246.‬‬

‫‪23‬‬

‫‪32‬‬ ‫‪33‬‬

‫‪Shahih‬‬

ُ ‫ﺎت َﻋ ْﻨﮭَﺎ َو ِھ َﻲ ﺑِ ْﻨ‬ َ ‫ﯿﻦ َوﻟُ َﻌﺒُﮭَﺎ َﻣ َﻌﮭَﺎ َو َﻣ‬ ‫ﺖ‬ َ ِ ‫ﺳﻨ‬ ْ ِ‫َو ِھ َﻲ ﺑِ ْﻨﺖُ ﺗ‬ ِ ‫ﺴ ِﻊ‬ .َ‫ﺎن َﻋ ْﺸ َﺮة‬ َ ‫ﺛَ َﻤ‬ Matan of the above Ahadits have received intensive and continues attention from the Orientalis. They study Hadits like this, actually not for finding conclusion whether or not such Hadits is valid, but rather for attacking Islam through their misguided interpretation. In fact, Matan of the above Ahadits and other Ahadits in this matter have been misunderstood by the Orientalists. They do not apply the Unity Theory in comprehending matan of the Ahadits as I suggest in this writing. As a result, based on the false understanding they have developed two theories in attacking the pure character of the Prophet Muhammad (pbuh) on his marriage to Aisyah (r.a.) at her young age. First, the Prophet Muhammad (pbuh) was a Paedophile, and the second the Prophet Muhammad (pbuh) was involved in child abuse. These two popular theories that have colored the mind of the Western people are totally wrong and against the noble of Syariah Islamiyyah. Let us analyze each theory to dig out the truth, through the Guidance of Allah Almighty that has been given to us as Muslims. 24

The first theory they developed explains that the Prophet Muhammad (pbuh) married Aisha (r.a.) because he was a paedophile. This theory indicates that Orientalists do not understand the true definition of paedophile. Encyclopaedia Britannica34 defines a Paedophile as follows: Pedophile: also spelled Paedophilia, psychosexual disorder in which an adult's arousal and sexual gratification occur primarily through sexual contact with prepubescent children. The typical paedophile is unable to find satisfaction in an adult sexual relationship and may have low self-esteem, seeing sexual activity with a child as less threatening than that with an adult. In Merriam Webster's Collegiate Dictionary, it has been defined as “sexual perversion in which children are the preferred sexual object”.35 The diagnostic criteria for paedophilia according to American Psychiatric Association are: 1. Over a period of at least 6 months, recurrent intense sexual urges and sexual arousing fantasies involving sexual activity with a prepubescent child or children; 2. The person has acted on these urges, or is markedly distressed by them; and 3. The person is at least 16 years old and at least 5 years older than the child or children.36 34

Robert McHenry (ed.), Encyclopaedia Britannica, (Chicago: Encyclopaedia Britannica Inc.), 1998. 35 Merriam Webster, Merriam Webster’s Collegiate Dictionary, (Chicago: Encyclopaedia Britannica Company), 1994.

25

In this respect, Harold I. Kaplan et al say: “In addition to their paedophilia, a significant number of paedophiles are concomitantly or have previously been involved in exhibitionism, voyeurism, or rape".37 Based on the above criteria of a paedophile, it is clear that the Prophet Muhammad (pbuh) does not fit the criteria. Consider data in Table 1 on the lifestyle of the Prophet and his marriages.38 Table 1 indicates that the percentage of his wives who were 17 years and older is 91 % and the percentage of his wives who were widows is 75%. This means that the Prophet's marriage to Aisyah at her young age was an exception39 and not a norm of his other marriages. Furthermore “a paedophile's main mode of sexual satisfaction is with prepubescent girls", which is contradictory to the 91% of Prophet's marriage to women 17 years and over. An unbiased examination of Prophet's life and his marriages to his wives blatantly rejects the notion of his lifestyle

36

American Psychiatric Association, DSM-III-R Diagnostic and Statistical Manual of Mental Disorders, revised edition, 3. (Online), Accessed through www. en.wikipedia.org, March 18th, 2009. 37 Harold I. Kaplan et al., Synopsis of Psychiatry, (New York: Williams and Wilkens), 1988, 5th Edition, p. 360. 38 Syed Abu Zafar Zain, The Prophet of Islam, the Ideal Husband (Lahore: Kazi Publications), pp. 10-12. 39 Ibn Hajar Al-‘Asqalany, Fathu al-Bary bi Syarhi Shahihi al-Bukhary, (Beirut: Dar al-Ma'rifah), N.d., Vol. 14, p. 388.

26

fitting that of a paedophile. All his brides were aged widows except Aisyah and Mariyah. Table 1 Life Style and Marriages of the Prophet Muhammad (pbuh) Name of Bride

Bride's age at marriage

Notes

Khadijah binti Khuwailid

40

Saudah binti Zim’ah Aisyah binti Abu Bakr

50 6

Hafshah binti Umar bin alKhaththab

22

Twice widowed before Widow Started living with the Prophet at the age of 9 Widow

Zainab binti Khuzaimah Ummu Salamah binti Abu Umayyah

30 26

? Widow

Zainab binti Jahash Juwaeriah bint Harits Umm Habibah bint Abu Sufyan

28 20 36

Widow Widow Widow

Mariyah Qibthiyyah Shafia bint Hay bin Akhthab

17 17

Virgin, Egyptian Widow

Raihana binti Amru Maimunah binti Harith

? 36

? Widow

27

In addition, according to the criteria in the references cited above in Synopsis of Psychiatry, a vast majority of paedophiles possess a history of exhibitionism, voyeurism, or rape. Again, there is no single reference from either religious or secular sources that the noble Prophet ever indulged in such sadistic behavior. This truth is, in fact, observed and accepted by both Muslims and unbiased non-Muslims scholars. Annie Besant, for example, says like this: It is impossible for anyone who studies the life and character of the great Prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new way of admiration, a new sense of reverence for that mighty Arabian teacher.40 The second theory developed by Orientalists in this field is that the noble Prophet (pbuh) indulged in child-abuse when he married Aisyah at her young age. This is also indicates the subjectivity of the Orientalists and their limited knowledge of what so called child abuse. I will cite the definition of child abuse from the reference that they produced and highly influential in the

40

Annie Besant, The Life and Teachings of Muhammad, (Madras: vide Speeches & Writings), 1932, p. 4.

28

world, that is, Encyclopaedia Britannica. The reference defines child abuse as follows: Child Abuse, also called Cruelty to Children, the willful and unjustifiable infliction of pain and suffering on children. The term can denote the use of inordinate physical violence; unjustifiable verbal abuse; the failure to furnish proper shelter, nourishment, medical treatment, or emotional support; incest; other cases of sexual molestation or rape; and the making of child pornography. Frequently described by the medical profession as the "battered-child syndrome," abusive treatment of children is almost universally proscribed by criminal statutes. Child abuse can have serious future consequences for the victims involved. Delays in physical growth, impaired language and cognitive abilities, and problems in personality development, learning, and behavior are common following instances of child abuse or neglect.41 My intensive study in comprehending the matan of Ahadits through the application of Unity Theory related to his life style records indicates that none of the criteria of child-abuse applies to the noble life of the Prophet Muhammad (pbuh). There is no single incident of any infliction of pain and suffering by the Prophet on Aisyah or any other human being for that matter. Neither any instance of verbal or sexual abuse can be concluded from the relationship of the Prophet with Aisyah (r.a.) or any of his wives.

41

Robert McHenry (ed.), Encyclopaedia Britannica …

29

An abused child can have serious future consequences such as delayed physical growth, impaired language learning and behavior, etc. as has been explained in the above definition. As one examines the chaste life of Aisyah (r.a.), her personality, physical, mental and spiritual development are all contrary to that of an abused child. In fact, through the Prophet's marriage and his guidance to Aisyah, history testifies that she should be labeled not as an abused child but as a 'blessed child'. Having analyzed and refuted the accusations against the noble character of the Prophet Muhammad (pbuh), the only viable alternative left with us, that is, that the Prophet of Islam married Aisyah for the benefit of Islam and humanity. Based on the intensive and God guided study of matan of Ahadits in this field by applying the Unity Theory, the writer comes to the generalization that the Prophet Muhammad (pbuh) married Aisyah for the benefit of Islam and humanity. This generalization can be based on the general mission of Allah in sending the Prophet Muhammad (pbuh) as explained in the Holy Qur’an:42

     

42

Holy Qur’an, Al-Anbiya: 107.

30

Behind that, the writer also can find some important arguments on why the Prophet married Aisyah in her young age. First, there are at least three important historical reasons for the Prophet in doing so: (1) for reinforcing the friendly relations already existed with Abu Bakr al-Shiddieq, (2) for giving education and training to Aisyah for the purpose of Islam, and (3) for utilizing her capabilities for the sake of Islam. Second, the Prophet Muhammad (pbuh) marries Aisyah is based on Divine Revelation (al-wahyu) as can be found in the following narration:43

َ ُ َ‫ َﺣ ﱠﺪﺛَﻨَﺎ َﺧﻠ‬- 4468 ‫ﯿﻊ َﺟ ِﻤﯿﻌًﺎ َﻋ ْﻦ َﺣ ﱠﻤﺎ ِد‬ ِ ِ‫ﻒ ﺑ ُْﻦ ِھ َﺸ ٍﺎم َوأﺑُﻮ اﻟ ﱠﺮﺑ‬ َ ‫ﯿﻊ َﺣ ﱠﺪﺛَﻨَﺎ َﺣ ﱠﻤﺎ ٌد َﺣ ﱠﺪﺛَﻨَﺎ ِھ َﺸﺎ ٌم َﻋ ْﻦ أَﺑِﯿ ِﮫ‬ ِ ِ‫ﺑ ِْﻦ َز ْﯾ ٍﺪ َواﻟﻠﱠ ْﻔﻆُ ِﻷﺑِﻲ اﻟ ﱠﺮﺑ‬ ‫ﺻﻠﱠﻰ ﱠ‬ ‫ﺳﻮ ُل ﱠ‬ ‫ﺳﻠﱠ َﻢ‬ َ ِ‫ﻋَﻦْ َﻋﺎﺋ‬ ُ ‫ﺸﺔَ أَﻧﱠ َﮭﺎ ﻗَﺎﻟَﺖْ ﻗَﺎ َل َر‬ َ ‫ﷲُ َﻋﻠَ ْﯿ ِﮫ َو‬ َ ِ‫ﷲ‬ َ ‫أُ ِرﯾﺘُ ِﻚ ﻓِﻲ ا ْﻟ َﻤﻨَ ِﺎم ﺛَ َﻼ‬ ْ‫ﺳ َﺮﻗَ ٍﺔ ِﻣﻦ‬ َ ‫ث ﻟَﯿَﺎ ٍل َﺟﺎ َءﻧِﻲ ﺑِ ِﻚ ا ْﻟ َﻤﻠَ ُﻚ ﻓِﻲ‬ ‫ﺖ ِھ َﻲ‬ ِ ‫ﺸﻒُ ﻋَﻦْ َو ْﺟ ِﮭ ِﻚ ﻓَﺈ ِ َذا أَ ْﻧ‬ ِ ‫َﺣ ِﺮﯾ ٍﺮ ﻓَﯿَﻘُﻮ ُل َھ ِﺬ ِه ا ْﻣ َﺮأَﺗُﻚَ ﻓَﺄ َ ْﻛ‬ ‫ﻓَﺄَﻗُﻮ ُل إِنْ ﯾَ ُﻚ َھ َﺬا ِﻣﻦْ ِﻋ ْﻨ ِﺪ ﱠ‬ ‫ﻀ ِﮫ‬ ِ ‫ﷲِ ﯾُ ْﻤ‬

43

Muslim, Shahih

Muslim … Vol. 12, p. 186. 31

Third, Aisyah (r.a.) was born after her parents had embraced Islam. Therefore, she was free from the defilement of polytheism right from her birth. Forth, Aisyah, in her youth, already known for her striking beauty and her formidable memory, she came under the loving care and attention of the Prophet himself. As his wife and close companion she acquired from him knowledge and insight such as no woman has ever acquired. Most of Ahadits that explain about many things concerning women and the characters of the Prophet were transmitted through Aisyah. According to Muslim historians, Aisyah lived on almost fifty years after the passing away of the Prophet (pbuh). She had been his wife for a decade. Much of this time was spent in learning and acquiring knowledge of the two most important sources of God's guidance, the Qur'an and the Sunnah of His Prophet. Aisyah (r.a.) was one of the three wives (the other two being Hafshah (r.a.) and Ummu Salamah (r.a.) who memorized the Revelation. Like Hafshah (r.a.), she had her own script of the Qur'an written after the Prophet had died. In relation to the Hadits, Aisyah (r.a.) is one of four persons (the others being Abu Hurairah, Abdullah ibn Umar, and Anas ibn Malik) who transmitted more than two thousand Ahadits. From Aisyah, 2210 Ahadits have come, out of which 174 Ahadits are 32

commonly agreed upon by both Bukhari and Muslim. Many of her transmissions pertain to some of the most intimate aspects of personal behavior which only someone in Aisyah's position could have learnt. What is most important is that her knowledge of Hadits was passed on in written form by at least three persons including her nephew, Urwah, who became one of the greatest scholars among the generation after the Companions (tabi’in). It is the claim of the Scholars of Islam that without her, half of the Ilm aI-Hadits and Islam would have perished. Fifth, many of the learned companions of the Prophet and their followers benefited from Aisyah's knowledge. Abu Musa alAsy'ari once said: "If we companions of the Messenger of God had any difficulty on a matter, we asked Aisyah about it." In the eye of Abu Musa al-Asy’ari, Aisyah holds a very crucial position in the transmission of Islamic knowledge. Consider the following narration:44

‫ﺳ ِﻌﯿ ِﺪ‬ َ ْ‫ﺳ ِﻌﯿ ٍﺪ ﻋَﻦ‬ َ ‫َﻣﺎﻟِﻚ ﻋَﻦْ ﯾَ ْﺤﯿَﻰ ْﺑ ِﻦ‬ ‫ﺸﺔَ َز ْو َج‬ ْ َ‫ﺳﻰ ْاﻷ‬ َ ِ‫ي أَﺗَﻰ َﻋﺎﺋ‬ ‫ﺷ َﻌ ِﺮ ﱠ‬ َ ‫ُﻣﻮ‬

ْ‫ و َﺣ ﱠﺪﺛَﻨِﻲ ﻋَﻦ‬- 94 ‫ﺐ أَنﱠ أَﺑَﺎ‬ َ ‫ْﺑ ِﻦ ا ْﻟ ُﻤ‬ ِ ‫ﺴﯿ ﱠ‬

‫ﺻﻠﱠﻰ ﱠ‬ ْ ‫ﻖ َﻋﻠَ ﱠﻲ‬ ‫ﺷ ﱠ‬ َ ‫ﺳﻠﱠ َﻢ ﻓَﻘَﺎ َل ﻟَ َﮭﺎ ﻟَﻘَ ْﺪ‬ ُ‫اﺧﺘِ َﻼف‬ َ ‫ﷲُ َﻋﻠَ ْﯿ ِﮫ َو‬ َ ‫اﻟﻨﱠﺒِ ﱢﻲ‬ ‫ﺻﻠﱠﻰ ﱠ‬ ْ‫ﺳﻠﱠ َﻢ ﻓِﻲ أَ ْﻣ ٍﺮ إِﻧﱢﻲ َﻷُ ْﻋ ِﻈ ُﻢ أَن‬ ْ َ‫أ‬ َ ‫ﷲُ َﻋﻠَ ْﯿ ِﮫ َو‬ َ ‫ب اﻟﻨﱠﺒِ ﱢﻲ‬ ِ ‫ﺻ َﺤﺎ‬ 44

Malik bin Anas, Al-Muwaththa, (Maktabah Syamilah), N.d., Vol. 1:

139.

33

‫ﺴ ْﻠﻨِﻲ‬ ْ َ‫أ‬ َ َ‫ﺳﺎﺋِ ًﻼ َﻋ ْﻨﮫُ أُ ﱠﻣ َﻚ ﻓ‬ َ َ‫ﺳﺘَ ْﻘﺒِﻠَ ِﻚ ﺑِ ِﮫ ﻓَﻘَﺎﻟَﺖْ َﻣﺎ ُھ َﻮ َﻣﺎ ُﻛ ْﻨﺖ‬ ‫ﺴ ُﻞ َو َﻻ ﯾُ ْﻨ ِﺰ ُل ﻓَﻘَﺎﻟَﺖْ إِ َذا‬ ُ ‫ﺼ‬ ِ ‫ﯿﺐ أَ ْھﻠَﮫُ ﺛُ ﱠﻢ ﯾُ ْﻜ‬ ِ ُ‫َﻋ ْﻨﮫُ ﻓَﻘَﺎ َل اﻟ ﱠﺮ ُﺟ ُﻞ ﯾ‬ .‫ﺴ ُﻞ‬ َ ‫ﺎو َز ا ْﻟ ِﺨﺘَﺎنُ ا ْﻟ ِﺨﺘ‬ ْ ‫ﺐ ا ْﻟ ُﻐ‬ َ ‫َﺎن ﻓَﻘَ ْﺪ َو َﺟ‬ َ ‫َﺟ‬ ‫ﺳﺄ َ ُل ﻋَﻦْ َھ َﺬا أَ َﺣ ًﺪا ﺑَ ْﻌ َﺪ ِك أَﺑَ ًﺪا‬ ْ َ‫ﺳﻰ ْاﻷ‬ ْ َ‫ي َﻻ أ‬ ‫ﺷ َﻌ ِﺮ ﱡ‬ َ ‫ﻓَﻘَﺎ َل أَﺑُﻮ ُﻣﻮ‬ Sixth, as a teacher of Islam, Aisyah had a clear and persuasive manner of speech and her power of oratory has been described in superlative terms by Al-Ahnaf who said: "I have heard speeches of Abu Bakar and Umar, Utsman and Ali and the Khulafa up to this day, but I have not heard speech more persuasive and more beautiful from the mouth of any person than from the mouth of Aisyah.". The Prophet says:45

ُ ‫ َﺣ ﱠﺪﺛَﻨَﺎ آ َد ُم َﺣ ﱠﺪﺛَﻨَﺎ ُﺷ ْﻌﺒَﺔُ َﻋ ْﻦ َﻋ ْﻤ ِﺮو ْﺑ ِﻦ ُﻣ ﱠﺮةَ ﻗَﺎ َل َﺳ ِﻤﻌ‬3179 ‫ْﺖ‬ ‫ﺿ َﻲ ﱠ‬ ُ ‫ﻲ ﯾ َُﺤﺪ‬ ‫ﱢث َﻋ ْﻦ أَﺑِﻲ ُﻣﻮ َﺳﻰ ْاﻷَ ْﺷ َﻌ ِﺮ ﱢ‬ ُ‫ﷲ‬ ِ ‫ي َر‬ ‫ُﻣ ﱠﺮةَ ا ْﻟﮭَ ْﻤ َﺪاﻧِ ﱠ‬ ‫ﺻﻠﱠﻰ ﱠ‬ ‫ﺸﺔَ َﻋﻠَﻰ‬ َ ِ‫ﻀ ُﻞ َﻋﺎﺋ‬ ْ َ‫ﺳﻠﱠ َﻢ ﻓ‬ َ ‫ﷲُ َﻋﻠَ ْﯿ ِﮫ َو‬ َ َ‫َﻋ ْﻨﮫُ ﻗ‬ َ ‫ﺎل ﻗَﺎ َل اﻟﻨﱠﺒِ ﱡﻲ‬ ‫ﺳﺎﺋِ ِﺮ اﻟﻄﱠ َﻌ ِﺎم َﻛ َﻤ َﻞ ِﻣﻦْ اﻟ ﱢﺮ َﺟﺎ ِل‬ ْ َ‫ﺴﺎ ِء َﻛﻔ‬ َ ‫ﻀ ِﻞ اﻟﺜﱠ ِﺮﯾ ِﺪ َﻋﻠَﻰ‬ َ ‫اﻟﻨﱢ‬

45

Al-Bukhary, Shahih al-Bukhary, … Vol. 11, p. 250.

34

ُ‫ﺳﯿَﺔ‬ َ ‫ﺴﺎ ِء إِ ﱠﻻ َﻣ ْﺮﯾَ ُﻢ ﺑِ ْﻨﺖُ ِﻋ ْﻤ َﺮ‬ َ ‫َﻛﺜِﯿ ٌﺮ َوﻟَ ْﻢ ﯾَ ْﻜ ُﻤ ْﻞ ِﻣﻦْ اﻟﻨﱢ‬ ِ ‫ان َوآ‬ …‫ا ْﻣ َﺮأَةُ ﻓِ ْﺮ َﻋ ْﻮ َن‬ Seventh, men and women came from far and wide to benefit from her knowledge. Aisyah's great interest in the study of the Holy Qur'an is understandable. She was an eye-witness to a number of revelations and had therefore a clear idea of the circumstances in which they were revealed. It was on her bed alone (and no other consort's) that the Prophet received Wahyu (Divine Revelations) several times. This helped her in interpreting the verses. Eighth, at the time of the Prophet's death, the Prophet's head was on her lap. It was in her quarters that the Prophet was buried. In brief, it was the aforementioned qualities of Aisyah (r.a.) and the Prophet's guidance in moulding these capabilities for the service of Islam, were the main reasons, why the Prophet Married young Aisha (r.a.), and not the perverted reasons brought forth by misguided Orientalists. Now, we shift to another thing that is considered by some Muslim writers and preachers as Hadits. Consider this quote from very popular book among the students of traditional Pesantren.46

46

Utsman bin Husain bin Ahmad al-Syakir al-Khubuwi, Dzurrah alNashihin fi al-Wa’d wa al-Irsyad, (Semarang: Toha Putera), N.d.. p. 45.

35

‫وري ﻋن ﻋﺛﻣﺎن رﺿﻲ ﷲ ﺗﻌﺎﻟﻰ ﻋﻧﮫ أﻧﮫ ﻗﺎل ﺳﻣﻌت‬ ‫رﺳول ﷲ ﺻﻠﻰ ﷲ ﻋﻠﯾﮫ وﺳﻠم ﯾﻘول ﻣﺎ اﻣرأة ﻗﺎﻟت‬ ‫ﻟزوﺟﮭﺎ ﻣﺎرأﯾت ﻣﻧك ﺧﯾرا اﻻ أﺧﺑط ﷲ ﻋﻣﻠﮭﺎ ﺳﺑﻌﯾن ﺳﻧﺔ‬ .‫وﻟوﻛﺎﻧت ﺗﺻوم اﻟﻧﮭﺎر وﺗﻘوم اﻟﻠﯾل‬ The writer of this book explicitly says that “Utsman has heard from the Prophet …” Empirically, many “clever” husbands use this quote to frighten their wives or women in general. By applying theUnity Theory, one will quickly know that matan of that quote indicates that the quote is not valid Hadits, or not the Saying of the Prophet. Our mind will easily refuse the meaning of that quote, since it is impossible God will act brutal as such to a woman because of very simple mistake. This statement contradicts many Ahadits and even Qur’anic verses that explain the character of fully forgiveness of Allah Almighty. The Prophet says:47

‫ﻀ ْﯿ ٍﻞ‬ َ ُ‫ﺳ َﻼ ٍم ﻗَﺎ َل أَ ْﺧﺒَ َﺮﻧَﺎ ُﻣ َﺤ ﱠﻤ ُﺪ ْﺑﻦُ ﻓ‬ َ ُ‫ َﺣ ﱠﺪﺛَﻨَﺎ ُﻣ َﺤ ﱠﻤ ُﺪ ْﺑﻦ‬- 37 َ‫ﺳﻠَ َﻤﺔَ ﻋَﻦْ أَﺑِﻲ ُھ َﺮ ْﯾ َﺮة‬ َ ‫ﺳ ِﻌﯿ ٍﺪ ﻋَﻦْ أَﺑِﻲ‬ َ ُ‫ﻗَﺎ َل َﺣ ﱠﺪﺛَﻨَﺎ ﯾَ ْﺤﯿَﻰ ْﺑﻦ‬

47

Al-Bukhary, Shahih al-Bukhary, … Vol. 1, p. 67.

36

‫ﺻﻠﱠﻰ ﱠ‬ ‫ﺳﻮ ُل ﱠ‬ ‫ﺎن‬ َ ‫ﻀ‬ ُ ‫ﻗَﺎ َل ﻗَﺎ َل َر‬ َ ‫ﺻﺎ َم َر َﻣ‬ َ ْ‫ﺳﻠﱠ َﻢ َﻣﻦ‬ َ ‫ﷲُ َﻋﻠَ ْﯿ ِﮫ َو‬ َ ِ‫ﷲ‬ ‫ﺴﺎﺑًﺎ ُﻏﻔِ َﺮ ﻟَﮫُ َﻣﺎ ﺗَﻘَ ﱠﺪ َم ِﻣﻦْ َذ ْﻧﺒِ ِﮫ‬ ْ ‫إِﯾ َﻤﺎﻧًﺎ َو‬ َ ِ‫اﺣﺘ‬ In the Holy Qur’an Allah Almighty says:48

                      Moreover, my intensive search on 42 books matan of Hadits which are included in Maktabah Syamilah, indicates that none of them hold the above quote. Again, none of 24 books of Syarah Hadits included in Maktabah Syamilah that contain the above quote. Although we have known that the above quote is an invalid Hadits, Orientalist do not interested at all in analyzing or even criticizing it, since it has no value to attack Islam and Muslims. Even, I suppose, they leave it as such in a way to distort Islam and Muslims. So, we have to aware of this mission of Orientalists and 48

Holy Qur’an, Al-Nisa: 48.

37

we have to very careful of saying on some thing as the Saying of the Prophet Muhammad (Hadits) since he has remind us in many places. In one Haadits he says:49

‫ﺳ ِﻌﯿ ُﺪ ْﺑﻦُ ُﻋﺒَ ْﯿ ٍﺪ ﻋَﻦْ َﻋﻠِ ﱢﻲ ْﺑ ِﻦ‬ َ ‫ َﺣ ﱠﺪﺛَﻨَﺎ أَﺑُﻮ ﻧُ َﻌ ْﯿ ٍﻢ َﺣ ﱠﺪﺛَﻨَﺎ‬- 1209 ‫ﺿ َﻲ ﱠ‬ ‫ﺻﻠﱠﻰ‬ َ ‫ﺳ ِﻤ ْﻌﺖُ اﻟﻨﱠﺒِ ﱠﻲ‬ َ ‫ﷲُ َﻋ ْﻨﮫُ ﻗَﺎ َل‬ َ ‫َرﺑِﯿ َﻌﺔَ ﻋَﻦْ ا ْﻟ ُﻤ ِﻐ‬ ِ ‫ﯿﺮ ِة َر‬ ‫ﱠ‬ ‫ب َﻋﻠَﻰ أَ َﺣ ٍﺪ‬ َ ‫ﺳﻠﱠ َﻢ ﯾَﻘُﻮ ُل إِنﱠ َﻛ ِﺬﺑًﺎ َﻋﻠَ ﱠﻲ ﻟَ ْﯿ‬ َ ‫ﷲُ َﻋﻠَ ْﯿ ِﮫ َو‬ ٍ ‫ﺲ َﻛ َﻜ ِﺬ‬ ‫ﺳ ِﻤ ْﻌﺖُ اﻟﻨﱠﺒِ ﱠﻲ‬ َ ‫ب َﻋﻠَ ﱠﻲ ُﻣﺘَ َﻌ ﱢﻤ ًﺪا ﻓَ ْﻠﯿَﺘَﺒَ ﱠﻮ ْأ َﻣ ْﻘ َﻌ َﺪهُ ِﻣﻦْ اﻟﻨﱠﺎ ِر‬ َ ‫َﻣﻦْ َﻛ َﺬ‬ ‫ﺻﻠﱠﻰ ﱠ‬ ‫ﯿﺢ‬ ُ ‫ﯿﺢ َﻋﻠَ ْﯿ ِﮫ ﯾُ َﻌ ﱠﺬ‬ َ ِ‫ب ﺑِ َﻤﺎ ﻧ‬ َ ِ‫ﺳﻠﱠ َﻢ ﯾَﻘُﻮ ُل َﻣﻦْ ﻧ‬ َ ‫ﷲُ َﻋﻠَ ْﯿ ِﮫ َو‬ َ .‫َﻋﻠَ ْﯿ ِﮫ‬ E. Concluding Remarks 1. Muslim Hadits scholarship and Western academia (Orientalists) tend to continue blaming one another. Muslim scholars mostly reject the Westerners as Orientalists who tend to dismiss Muslim Hadits scholars as irrelevant, bound as they are to a millennia-old technique of Hadits evaluations. In contrary to that, the Orientalists also have been skeptic to the research findings of Muslim scholars of the Science of Hadits about the validity of Hadits since they generally apply traditional methodology. Minimum communication between the world of 49

Al-Bukhary, Shahih al-Bukhary, … Vol. 5, p. 37.

38

Muslim Hadits scholarship and Western academia has been the major factor. 2. Matan is a very powerful part of Hadits that can be used to “judge” whether or not a Hadits is valid beside isnad. The matan was almost never questioned; only if the content of a tradition with a sound isnad was in flagrant contradiction to the Holy Qur’an, it was rejected; if the content could in any way be interpreted so that it harmonized with the Qur’an and other traditions, it was left not criticized. 3. Theory of Unity which is applied in this study is adopted and developed from the method of al-Munasabah al-ayat from the method of Tafsir (Qur’anic Exegesis). In its operation, this theory correlates such matan of Hadits to another or others or even to the Qur’anic verses and the historical facts of Islam. 4. By employing the Unity Theory in analyzing matan of Ahadits that have been criticized by the Orientalists, the writer has found two falsehoods on their critique. First, Orientalists’ critique on Hadits is dominated by their subjectivity to attack Islam. Although they argue that the majority of the Prophet Sayings are not valid, but when they find such Hadits which according to their opinion can be used for attacking Islam, they directly use the Hadits to attack Islam without asking its authenticity and validity. Second, Orientalists have very 39

limited knowledge related to methodology and technique of comprehending matan of Hadits. They translate matan of Hadits directly without considering many things behind the text.

F. Recommendation Based on this study, the writer recommends the followings: 1. Give better attention to the function of matan of Hadits after analyzing its sanad in evaluating the validity of Hadits. Indeed, for general people who have no ability in analyzing the chain of Hadits the approach to matan can be an easier technique to “judge” whether or not a Hadits is valid. When the intention of matan of a Hadits does not contradict valid Hadits and/or Qur’anic verse/s and/or valid historical fact, it is most likely that such Hadits is valid, and vice versa. 2. Apply the Unity Theory as frequent as possible in comprehending matan of Hadits, so we can afford the best comprehension of the real meaning of a Hadits. 3. Avoid as best we can of claiming Hadits for something which is not Hadits and practicing it. 4. Give scientific response to every single critique addressed by Orientalists on Hadits, so step by step they will aware about their falsehood and subjectivity. 40

G. Bibliography Abu Zahw, M.M., Al-Hadits wa al-Muhadditsun, (Beirut: Dar alKitab al-‘Arabi), 1984. Al-‘Asqalany, Ibn Hajar, Fathu al-Bary bi Syarhi Shahihi alBukhary, (Beirut: Dar al-Ma'rifah), N.d., Vol. 1. Al-‘Asqalany, Ibn Hajar, Tahdzib al-Tahdzib, (Beirut: Dar alFikr), 1984. Al-A’zhamy, Muhammad Mushthafa, Dirasat fi al-Hadits alNabawy wa Tarikhi Tadwinih, (Beirut: Al-Maktab alIslamy), 1992, Vol. 1 and 2. Al-Bukhary, Abi Abdillah Muhammad bin Ismail bin Ibrahim bin Mughirah al- Ja'fa, Shahih al-Bukhari, (Egypt: Isa al-Babi al-Halabi wa Syurakah), N.d. Al-Dzahabi, Syam al-Din, Tadzkirah al-Huffazh, (Egypt: Haidar Abadi), 1955. Alfred, Arnold, The Legacy of Islam, (London: Oxford University Press), 1931. Al-Jawabi, Muhammad Tahir, Juhud al-Muhadditsin fi Naqd Matan al-Hadits, (Tunis: Mu’assasah ‘Abd al-Karim), 1991. Al-Khatib, Muhammad ‘Ajjaj, Al-Sunnah Qabl al-Tadwin, (Beirut: Dar al-Fikr), 1981. Al-Khubuwi, Utsman bin Husain bin Ahmad al-Syakir, Dzurrah al-Nashihin fi al-Wa’d wa al-Irsyad, (Semarang: Toha Putera), N.d. Al-Khuly, Muhammad Abdul ‘Aziz, Tarikh Funun al-Hadits, (Jakarta: Dinamika Berkat Utama), N.d. Al-Naysaburi, al-Hakim, Ma`rifat `Ulum al-Hadits, (Kairo: Nasyr al-Duktur Mu’azhzham Husein), 1937. Al-Ramahurmuzi, Muhammad, Al-Muhaddits, (Beirut: Dar alFikr), 1971. Al-Razi, Asas al-Taqdits, (Kairo: Mustafa al-Babi al-Halabi), 1935. Al-Shalih, Shubhi, ‘Ulum al-Hadits wa Mushthalahuhu, (Beirut: Dar al-‘Ilm), Eight Edition, 1988. 41

Al-Tirmidzi, al-Hafizh Abi Isa Muhammad bin Isa bin Surah, Sunan al-Tirmidzy, (Beirut: Dar al-Fikr), 1994. American Psychiatric Association, DSM-III-R Diagnostic and Statistical Manual of Mental Disorders, revised edition, 3. (Online), Accessed through www. en.wikipedia.org, March 18th, 2009. Amin, Kamaruddin, Discourse on Hadits in Germany, (online resources), 2005, in www.islamlib.com, Accessed on 5th March, 2009. Ash-Shiddieqy, M. Hasbi, Pokok-pokok Ilmu Dirayah Hadits, (Jakarta: Bulan Bintang), 1981. Ash-Shiddieqy, M. Hasbi, Sejarah dan Pengantar Ilmu Hadits, (Jakarta: Bulan Bintang), Tenth Edition, 1991. Berg, H., The Development of Exegesis in Early Islam: The Authenticity of Muslim Literature from the Formative Period, (London: Routledge), 2000. Besant, Annie, The Life and Teachings of Muhammad, (Madras: vide Speeches & Writings), 1932. Brown, J., The Canonization of al-Bukhari and Muslim: The Formation and Function of the Sunni Hadits Canon, (Leiden: Brill Academic Publishers), 2007. Endang Soetari AD, Ilmu Hadits: Kajian Riwayah dan Diroyah, (Bandung: Mimbar Pustaka), Fourth Edition, 2005. Fatchur Rahman, Ikhtisar Mushthalahul Hadits, (Bandung: P.T. Al-Ma’arif), Tenth Edition, 1974. Fazlur Rahman, Revival and Reform in Islam: A Study of Islamic Fundamentalism, (Oxford, UK: Oneworld Publications), 2000. Hammad, Nafiz Husain, Mukhtalaf al-Hadits baina al-Fuqaha wa al-Muhadditsin, (Kairo: Dar al-Wafa), 1993. Ibn Manzhur, Lisan al-‘Arab, (Beirut: Dar al-Sadir), 1992. Ibn Qutaibah, Ta’wil Mukhtalaf al-Hadits, (Beirut: Dar al-Jail), 1991. Ibn Furak, Musykil al-Hadits wa Bayanuh, (Beirut, Dar al-Kutub al-‘Ilmiyyah), 1980. 42

Juynboll, G. H. A., The Authenticity of the Tradition Literature: Discussions in Modern Egypt, (Leiden: Brill Academic Publishers), 1969. Kaplan, Harold I. et al., Synopsis of Psychiatry, (New York: Williams and Wilkens), 1988, 5th Edition. Lubis, Hammad Hasan, Al-Hadits dan Orientalisme, (Jakarta: DDII), 1975. Lucas, S., Constructive Critics, Hadits Literature, and the Articulation of Sunni Islam, (Leiden: Brill Academic Publishers), 2004. Lucas, S., The Arts of Hadits Compilation and Criticism, (Chicago: University of Chicago), 2002. Malik bin Anas, Al-Muwaththa, (Maktabah Syamilah), N.d. McHenry, Robert (ed.), Encyclopaedia Britannica, (Chicago: Encyclopaedia Britannica Inc.), 1998 Musa, A. Y., Hadits as Scripture: Discussions on the Authority of Prophetic Traditions in Islam, (New York: Palgrave, 2008). Muslim, Abi Husen Muslim Ibn al-Hajjaj al-Qusyairi al-Nasaburi, Shahih Muslim, (Bandung: PT. Al-Ma’arif), N.d. Robinson, C. F., Islamic Historiography, (Cambridge: Cambridge University Press), 2003. Robson, J. "Hadits", in P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs (Eds.), Encyclopaedia of Islam Online, (Leiden: Brill Academic Publishers). Accessed on March 5th, 2009. Robson, J., “The Isnad in Muslim Traditions”, Oriental Society Transaction, Glasgow University, 1955, Vol. XV, pp. 1526. Soenarjo, et. all., Al-Qur’an dan Terjemahnya, (Jakarta: Departemen Agama Republik Indonesia), Fisrt Edition, 1971. Webster, Merriam, Merriam Webster’s Collegiate Dictionary, (Chicago: Encyclopaedia Britannica Company), 1994. Zain, Syed Abu Zafar, The Prophet of Islam, the Ideal Husband (Lahore: Kazi Publications), N.d., pp. 10-12. 43

PENUTUP Pada bagian akhir ini saya ingin menyampaikan ucapan terima kasih yang tulus dan penghargaan yang setinggi-tingginya kepada hamba-hamba Allah yang sangat dekat kepada, dan penting bagi, penulis. Pertama, yang sangat saya hormati dan banggakan Ibuku, E. Kuraesin dan Ayahku Khaeruddin yang telah mencucurkan keringat disiang hari dan memanjatkan do’a di malam hari untuk kesuksesan anak-anaknya. Ibu mertua, E. Siti Suhara dan Bapa mertua, Rd. Ardiwinata (alm), allahummaghfir lahu war hamhu wa ‘afihi wa’fu ‘anhu yang telah merelakan anaknya untuk berumah tangga denganku dan selalu berdoa untuk kami. Kedua, isteriku tercinta, Rd. Ai Siti Qoribah, yang senantiasa setia menyertaiku siang dan malam. Pidato ini kupersembahkan untuknya sebagai kado ulang tahun yang tepat pada hari ini berusia 39 tahun. Happy birth day to you! May Allah will always bless you forever. Anak-anakku tersayang, Riyadh Ahsanul Arifin (18 th), Nurul Arifin (14 th), dan Zelfy Arifiany (10 th) telah merelakan sebagian waktu kebersamaannya tersita demi menggapai cita-cita. Semoga kalian menjadi anak-anak yang shalih, sukses di dunia dan akhirat. Ketiga, saudara-saudaraku tersayang: A. Maesaroh, Drs. H. Jenal Asikin, Dra. E. Jubaedah, E. Nurjannah, Noneng Solihah, 44

S.Ag., Ahmad Syahroni (alm), Misbah, S.Ag., Yayan Khaeril Anwar, SHI, Khaerunnisa, S.Ag., dan Ajeng Sayyidah Ulfah (almh). Keempat, Nenekku sekaligus guru ngajiku, Siti Suhara, Ua sekaligus guru ngajiku yang pertama mengenalkan saya kepada B. Arab, K.H. Ahmad Qosim, Guru yang pertama mengenalkan saya baca tulis huruf latin, K.H. I. Mahfuddin. Kelima, guru-guruku di SDN Sakawayana: K.H. Syarif Hidayat, H. Akap, Hj. Ibah, dan Sirod Kartadinata. Keenam, guru-guruku di MTs. Ma’arif Malangbong: H. Faliluddin, BA. (alm), H. Aos Suparman, K.H. A. Fadli, Rd. Ardiwinata (alm), H. Bunyamin (alm), Drs. Dase Rusyana, Drs. H. Aam Amarullah, Drs. Anas Djayadimaja, Drs. Redi, Drs. Jalaluddin, Tetty, Ai Atikah, dan Ano Sutrisno. Ketujuh, guru-guruku di MAN Pacet Cianjur: Drs. H. Mahmud Nurdin, Drs. H. Basyuni M. Noor., Drs. H. Ahmad Subandi, Drs. H. Izzuddin, Drs. H. Mahmud Silawane, Drs. H. Abdurrahman, Drs. H. Rahman Maaz, Drs. H. Arif, dan Drs. H. Safri Sairin. Kedelapan, guru-guruku di Pondok Pesantren Raudlatul Falah Panyaweuyan, Cianjur: K.H. Ibin Zaenuddin, K.H. Bunyamin, K.H. Ahmad, K.H. Chumaedy, dan K.H. Abdul Hamid. 45

Kesembilan, guru-guruku dan Pembimbing Skripsi Sarjana Muda: Prof. Dr. H. Endang Soetari AD., M.Si. dan Drs. Atep Mastur. Kesepuluh, guru-guruku dan Pembimbing Skripsi Sarjana: Drs. K.H.M. Utja Djaelani dan Drs. K.H. Koko Komaruddin, M.Pd. Kesebelas, guru-guruku dan Pembimbing Tesis: Prof. Riaz Hassan, Ph.D., MA, dan Prof. Sharyn Roach Anleu, Ph.D., MA. Kedua belas, guru-guruku dan Pembimbing Disertasi: Prof. H. Judistira K. Garna, Ph.D., Prof. H.A. Djadja Saefullah, Ph.D., Drs., MA., dan Prof. A. Dahana, Drs., MA, Ph.D. Semuanya telah menjadi teacher, educator dan motivator yang telah ikut mengantarkanku meraih keberhasilan. Ketiga belas, shahabat sekaligus senior selama menimba ilmu di Flinders University: Prof. H.A. Djadja Saefullah, Ph.D., Drs., MA, Prof. Riset H. Hamdan Z. Abidin, Ph.D., Prof. Riset Indria Samego, Ph.D., Prof. Elfindri, Ph.D., Prof. Rianto Adi, Ph.D., dan Prof. Sofyardi, Ph.D. yang telah menjadi kawan bertukar pikiran selama studi. Keempat belas, seluruh tetangga sekaligus sesama jamaah Masjid Nurul Amal: Drs. H. Jeje Haryono, Drs. H. Subhan Sofhian, M.Pd., Drs. A. Nawawi, Drs. M. Basori, Uhan Suharja, S.Pd., Aas, Winarno, Amroni, SH., Tulus, Dip.Seis, Drs. Asep 46

Rohendi, Itang Suratman, Uu Juhana, Ir. Dadang Durahman, Jujun, Deden Achdiyat, Yusuf Abdillah, Eri, dan Tamim. Semuanya telah ikut berdoa untuk keberhasilanku. Hadirin sekalian, tanamkan rasa bahagia dalam hatimu ketika melihat kesuksesan dan kesenangan orang lain. Berikan empati yang tulus dan bantuan sehebat yang bisa engkau berikan pada setiap orang yang sedang menderita. Tutupi kelemahannya, lalu ... perhatikan apa yang terjadi pada dirimu. Terima kasih kepada semuanya, semoga Allah memberikan imbalan yang berlipat ganda atas kebaikan yang diberikan, amin. Demikian yang dapat disampaikan. Permohonan maaf atas segala kekurangan. Yang benar dari Allah; yang salah dari kelemahanku. Nashrumminallaahi wa fathun qarib, Wassalamu’alaikum Wr. Wb.

Bandung, 1 April 2009

Prof. Dr. Tajul Arifin, MA

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RIWAYAT HIDUP Tajul Arifin dilahirkan di Kp. Sakawayana, Malangbong, Garut, pada tanggal 8 Juni 1964 dari pasangan Bapak Khaeruddin dan Ibu E. Kuraesin. Dia adalah anak pertama dari sebelas bersaudara. Dari satu-satunya perempuan yang dia nikahi, Rd. Ai Siti Qoribah, telah dikaruniai tiga orang anak: Riyadh Ahsanul Arifin (18 th), Nurul Arifin (14 th), dan Zelfy Arifiany (10 th). Kini ia tinggal di Jl. Giri Mukti Barat No. 20 Cibiru, Bandung; Telp. (022) 7830598; HP. 081320449019; Blog: www.tajularifin.multiply.com; E-mail: [email protected]; [email protected].

A. Riwayat Pendidikan 1. SDN Sakawayana, Malangbong, Garut, Tahun 1976. 2. Madrasah Tsanawiyah Ma’arif Malangbong, Garut 1980. 3. Madrasah Aliyah Negeri (MAN) Pacet, Cianjur, Tahun 1983. 4. Sarjana Muda Bidang Hukum Islam, Fakultas Syari’ah, IAIN Sunan Gunung Djati, Bandung, Tahun 1986. 5. Sarjana Lengkap Bidang Tafsir dan Hadits, Fakultas Syari’ah, IAIN Sunan Gunung Djati, Bandung, Tahun 1988. 6. Diploma Sosiologi, Faculty of Social Sciences, The Flinders University of South Australia, Adelaide, Australia, Tahun 1992. 6. S2 Bidang Sosiologi, Faculty of Social Sciences, The Flinders University of South Australia, Adelaide, Australia, Tahun 1994. 7. S3 Bidang Sosiologi, Universitas Padjadjaran, Bandung, Tahun 2004.

Pendidikan Lain : 1. Program Pembibitan Dosen IAIN Se-Indonesia, Angkatan II, Tahun 1989. 2. Pondok Pesantren sejak usia SD sampai dengan Perguruan Tinggi. 48

3. English for Academic Purposes (EAP) di IALF, Bandung, Tahun 1990. 4. Pendidikan B. Inggris dan Komputer, Adelaide University, Adelaide, Tahun 1991. B. Bahasa Asing yang Dikuasai 1. Bahasa Inggris 2. Bahasa Arab C. Tanda Penghargaan 1. Sarjana Muda Teladan Tahun 1986. 2. Sarjana Teladan Tahun 1988. D. Pengalaman Organisasi Telah dan sedang aktif diberbagai organisasi Pelajar, Mahasiswa, dan Profesi. E. Pekerjaan 1. Guru Madrasah Diniyah Miftahul Falah, Kp. Sakawayana, Malangbong, Garut, Tahun 1977-1980. 2. Guru Madrasah Tsanawiyah di Malangbong, Garut Tahun 1986-1988. 3. Dosen Fakultas Syari’ah dan Hukum IAIN (sekarang UIN) Sunan Gunung Djati Bandung sejak Tahun 1990 – sekarang. 4. Research Assistant pada Pusat Penelitian Jurusan Sosiology Fakultas Ilmu-ilmu Sosial, The Flinders University of South Australia, Adelaide, Tahun 1992-1994. 5. Dosen Fakultas Pascasarjana UIN Sunan Gunung Djati Bandung sejak Tahun 2005 – Sekarang. 6. Ketua Jurusan Perbandingan Madzhab dan Hukum Tahun 1995 – 2004. 7. Ketua Bidang Informasi Penelitian, Pusat Penelitian IAIN SGD Bandung, Tahun 2004-2008; 8. Kepala Pusat Kerjasama dan Kewirausahaan UIN SGD Bandung, Tahun 2008 – sekarang. 49

F. Hasil Penelitian yang Dipublikasi dalam Jurnal Ilmiah: (Dimulai dari yang terakhir) 1. “The Influence of Islamic Business Ethics on Economic Behavior: A Case Study among Chinese Moslem Traders in Cilamaya, Karawang, West Java”, Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya, Vol. 30 No. 1, Januari – Juni 2007. 2. “Kemplang as a Salling Method: A Case Study among Cassava Farmers in the Village of Cilampuyang, Malangbong, Garut, West Java”, Asy-Syari’ah, Vol. X No. 44, Juli Desember 2006. 3. “The Rights of Women in the Indonesian Compilation of Islamic Law”, Integralita: International Journal of Islam & Culture Studies, Vol. 1, No. 2, July - December 2006. 4. “Islam and Capitalism”, Integralita: International Journal of Islam & Culture Studies, Vol. 1, No. 1, January - April 2006. 5. “The Fundamental Principles of Islamic Economy and the British-American Model and Their Effects on Financial Statements”, Khazanah, Vol. I, No. 8, Juli - Desember 2005. 6. “Factors of Divorce Among Women in West Java”, Integralita: International Journal of Islam & Culture Studies, Preliminary Edition, Juli - Desember 2005. 7. “Islam dan Prestasi Ekonomi Muslim Sunda dan Cina Kabupaten Cianjur, Jawa Barat, Adliya, April - September 2005. 8. “Temporary Marriage (Mut’ah) in Syi’ah School: A Textual Critics”, Al-Syari’ah, Vol. IX, No. 41, Januari – Juni 2005. 9. “Islam and Capitalism”, Integralita: International Journal of Islam & Culture Studies, Preliminary Edition, Januari – Juni 2005. 50

10. “The Influence of the Application of Islamic Family Law on Muslim Women in Malaysia”, Madzhab, Vol. II No. 1, Januari – Juni 2005. 11. “Feminism and Pornography”, Adliya, Oktober 2004 – Maret 2005. 12. “Aspek Metodologi Penelitian Max Weber”, Mimbar Studi, Vol. XXVIII, No. 1, Januari – Juni 2004. 13. “Agama dan Prestasi Sosial Ekonomi: Kritik terhadap Hasil Penelitian”, Mimbar Studi, Vol. XXVII, No. 2, Juli – Desember 2003. 14. “The Islamic Movement in West Java (1948-62), Mimbar Studi, Vol. XXVII, No. 1, Januari - Juni 2003. 15. “Problematika Kehidupan Keagamaan Masyarakat Desa Tertinggal di Jawa Barat”, Akurat, Januari-Juni 2003. 16. “Social Impact of the Application of Islamic Criminal Law in Saudi Arabia”, Khazanah, Vol. I, No. 4, Juli - Desember 2003. 17. “The Application of Syari’ah Law in Muslim Countries: A Sociological Analysis”, Mimbar Studi, Vol. XXVI, No. 2, Juli – Desember 2002. 18. “Motivasi Kerja dalam Ajaran Agama dan Budaya”, Khazanah, Vol 1, No. 1, Januari – Juni 2002. 19. "The Interpretation of the Koran in Modern Egypt", Forum Studi, Vol. 21, No. 1, Januari-Juni 1997. 20. "Kriteria Pemimpin yang Wajib Ditaati: Suatu Analisis terhadap Penafsiran Al-Zamakhsyari dan Muhammad Abduh tentang Ayat-ayat Ketaatan terhadap Pemimpin", Forum Studi, Vol. 21, No. 2, Juli-Desember 1997. 21. "Pengaruh Norma Agama terhadap Perceraian di Kalangan Wanita di Jawa Barat", Akurat, 06, Januari-Juni 1996. 22. "The Impact of the Introduction of the Marriage Law of 1974 on Divorce Rates in Indonesia", Forum Studi XIX No. 4, 1995.

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23. "Betulkah Islam Lebih Permisip terhadap Perceraian Daripada Agama Lain? Suatu Analisis Sosiologis", Mimbar Studi, 75, 1995. 24. "Why Did the Development of Capitalism Leave the Muslim Countries Behind? Has the Muslim Religion Hindered the Development of Capitalism?", Forum Studi XIX No. 3, 1994. 25. "Status of Women in the Prophet's Tradition", Forum Studi XIX No. 2, 1994. 26. "Pengaruh Pendidikan Terhadap Perceraian di Jawa Barat: Sebuah Analisa Regresi Logistik, Mimbar Studi XVI, No. 62, 1994. 27. "Metode Penelitian Agama”, Mimbar Studi XVI, No. 60, 1994. G. Penerbitan dalam Bentuk Buku (Dimulai dari penerbitan terbaru) 1. Antropologi Hukum Islam, Gunung Djati Press, Bandung, 2009. 2. Tesis-tesis Teori Sosiologi Klasik dan Modern, Gunung Djati Press, Bandung, 2008. 3. Tugas Pokok Tenaga Dosen, Departemen Agama Republik Indonesia, Badan Diklat Agama dan Diklat Keagamaan, Jakarta, 2006. 4. Radicalism in Islam: Between Argumentation of Jihad and Terrorism (Translator), Jakarta, Relawan Bangsa, 2006. 5. “Strategi Penelitian Bidang Sosiologi: Upaya Mewujudkan Cita-cita UIN Sunan Gunung Djati Bandung Menjadi Research University”, dalam Research University: Konsep dan Model Kajian Keilmuan dalam Pengembangan UIN Sunan Gunung Djati Bandung, 2006. 6. “Strategi Aksi Pemberdayaan Lembaga untuk Meningkatkan Konstribusi UIN dalam Mengembangkan SDM yang Siap Menghadapi Persaingan Sosial” dalam 52

Transformasi IAIN menjadi UIN menuju Research University, 2006. 7. Teori-teori Sosiologi: Suatu Pengantar, Tahun 2005; 8. ‘Ulumul Hadits, Tahun 2005. 9. Menjadi Peneliti yang Sukses, Tahun 2005. 10. Understanding Islamic Law through English, Tahun 2005. 11. English for the Islamic Economy Studies, Tahun 2004. 12. Sosiologi Ekonomi Masyarakat Sunda dan Cina Muslim, Tahun 2004. 13. Sociology of Law, Tahun 2004. 14. Sosiologi Ekonomi Masyarakat Sunda dan Cina Muslim, Tahun 2004. 15. Petunjuk Praktis Penulisan Proposal dan Skripsi, Tahun 2002. 16. “Perceraian di Kalangan Wanita Muslim di Kabupaten Indramayu: Penyebab dan Dampaknya terhadap Kehidupan Keluarga dan Masyarakat”, dalam Cik Hasan Bisri: Model Penelitian Agama dan Dinamika Sosial, Tahun 2002. 17. Kitab Undang-Undang Hukum Perdata Islam (Terjemahan), Tahun 2002. 18. Ilmu Sosial Dasar untuk Mahasiswa, Tahun 2001. 19. Muslim Familiy Law in Asian and African Countries, Tahun 1999. 20. “The Application of Shari’ah Law in Muslim Countries”, in Cik Hasan Bisri (Ed.), Islamic Law in Muslim Countries, Tahun 1999. 21. English for Islamic Law Studies, Tahun 1999. 22. English for Academic Purposes I, Tahun 1997. 23. English for Academic Purposes 2, Tahun 1997. 24. Pengantar Studi Sosiologi, Tahun 1997. 25. Kajian Al-Qur’an di Indonesia: Dari Mahmud Yunus Hingga Quraisy Shihab (Terjemahan), Tahun 1996. 26. Kembali ke Sunnah Nabi: Kumpulan Hadits-hadits Hukum Jilid II, Tahun 1996. 53

27. Kembali ke Sunnah Nabi: Kumpulan Hadits-hadits Hukum Jilid I, Tahun 1996. 28. Sufi Healing on The Shari'ah Perspective (Translator), Tahun 1996. 29. Hadits Ahkam I, Tahun 1995. 30. Sosiologi Agama: Suatu Pengantar, Tahun 1995. H. Penelitian (Dimulai dari yang terbaru) 1. Teori Pemberantasan Korupsi Berdasarkan Wahyu, Tahun 2008. 2. Pengaruh Agama dan Budaya terhadap Prestasi Ekonomi Masyarakat Sunda dan Cina Muslim di Kabupaten Cianjur, Tahun 2007. 3. Teori Tindakan dalam al-Qur’an dan Budaya Sunda, Thaun 2006. 4. Sosiologi Hukum Islam terhadap Pendapat Imam Abu Hanifah dan Imam Syafi’i tentang Status Nasab Anak Zina, Tahun 2005. 5. Metode Istinbat al-Ahkam yang Digunakan oleh Ulama Sunni dan Ulama Syi’i dalam Menentukan Hukum Nikah Mut’ah (Suatu Pendekatan Sosiologi Hukum Islam), Tahun 2005. 6. Analisis Sosiologi Hukum Islam terhadap Proses Akad Penetapan Standar Harga Kompor di Desa Sindangasih Kecamatan Karangtengah Kabupaten Cianjur, Tahun 2004. 7. Hukum Jual Beli Ikan Japung dengan Sistem Tunda Pakan di Jangari Kabupaten Cianjur (Pendekatan Sosiologi Hukum Islam), Tahun 2004. 8. Analisis Sosiologi Hukum Keluarga Islam terhadap Faktorfaktor Penyebab Ketidakharmonisan Pasangan D dan I di Desa Cisitu Kecamatan Malangbong Kabupaten Garut, Tahun 2003. 9. Perceraian di Kalangan Wanita Muslim di Kabupaten Indramayu: Penyebab dan Dampaknya terhadap Kehidupan Keluarga dan Masyarakat, Tahun 2002. 54

10. Analisis terhadap Penafsiran Imam Zamakhsyari dan Muhammad Abduh tentang Ayat-ayat Ketaatan kepada Pemimpin, Tahun 2001. 11. Pengaruh Agama dan Budaya terhadap Prestasi Ekonomi Masyarakat Sunda dan Cina di Cianjur, Jawa Barat, Tahun 2000. 12. Agama dan Prestasi Sosial Ekonomi: Perbandingan antara Muslim dan Non-Muslim, Tahun 1999. 13. Respon Tokoh Masyarakat Muslim Kabupaten Garut terhadap Kepemimpinan Wanita, Tahun 1998. 14. Perkembangan Pengalihbahasaan Al-Qur’an ke dalam Bahasa Indonesia, tahun 1998. 15. Pengaruh Penerapan Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan terhadap Tingkat Perceraian di Indonesia, Tahun 1997. 16. Problematika Kehidupan Keagamaan Masyarakat Desa Tertinggal di Jawa Barat, Tahun 1996. 17. Pengaruh Norma Agama terhadap Perceraian di Kalangan Wanita di Jawa Barat, Tahun 1996. 18. Kriteria Pemimpin yang Wajib Ditaati: Suatu Analisis terhadap Penafsiran Al-Zamakhsyari dan Muhammad Abduh tentang Ayat-ayat Ketaatan terhadap Pemimpin, Tahun 1995. I. Makalah yang Disajikan dalam Seminar/Lokakarya (Dimulai dari yang Terbaru) 1. Kekerasan dalam Rumah Tangga (KDRT): Islam Sebagai Solusi, Bukan Legitimasi, Makalah Disajikan dalam Seminar Internasional yang Diselenggarakan oleh Fakultas Syari’ah dan Hukum UIN Sunan Gunung Djati Bandung Bekerjasama dengan Jabatan Syari’ah Fakulti Pengajian Islam Universiti Kebangsaan Malaysia di Hotel Puri Khatulistiwa, Sumedang, Jawa Barat, Indonesia, pada Tanggal 25 November 2008. 55

2. The Guarantee of the Application of Capital Punishment on a Peaceful and Harmonious Life: Proofs From Around The World, Makalah disajikan pada Konferensi International on Islamic Shari’ah and the Challenge of the Global World, organized by the Faculty of Shari’ah, State Institute for Islamic Studies Ar-Raniry and BRR, Darussalam, Banda Aceh, 19 – 21 July, 2007. 3. Penulisan Karya Ilmiah Dosen: Teknik Penulisan Laporan Hasil Penelitian, Disampaikan dalam Diklat Tenaga Dosen DPK di Lingkungan Departemen Agama Propinsi Jawa Barat di Balai Pendidikan dan Pelatihan Keagamaan Bandung, tanggal 9 Agustus 2006. 4. Menulis Proposal Penelitian untuk Sponsor, Disampaikan dalam Pelatihan Penelitian Dosen UIN SGD Bandung, Lembaga Penelitian UIN SGD Bandung, 5 Juli 2006. 5. Ideals and Role Models for Women in the Qur'an and the Prophet Tradition, Tahun 2005. 6. UIN Sunan Gunung Djati and the Islamization of Knowledge: The West is not Entirely Wrong!, Tahun 2005. 7. Etika Berekonomi dalam Islam dan Konfusianisme, Diskusi Dosen Fakultas Syari’ah IAIN SGD, Tahun 2005. 8. Tinjauan atas Buku: Pilar-pilar Penelitian Hukum Islam dan Pranata Sosial Karya Cik Hasan Bisri, Diskusi Dosen Fakultas Syari’ah IAIN SGD Bandung, 29 Agustus 2005. 9. Strategi Penelitian Bidang Sosiologi: Suatu Upaya Mewujudkan Cita-cita UIN Sunan Gunung Djati Bandung menjadi Universitas Riset (Research University), Tahun 2005. 10. Tinjauan Pustaka, Kerangka Pemikiran dan Operasionalisasi Variabel Penelitian, Pusat Penelitian IAIN SGD Bandung, Juli 2005. 11. Tujuan dan Kegunaan Penelitian serta Kiat Sukses Membuat Proposal Penelitian, Pusat Penelitian IAIN SGD 56

Bandung, Juli 2005 Pusat Penelitian IAIN SGD Bandung, Juli 2005. 12. Peningkatan Mutu Penelitian dalam Studi Agama dan Keagamaan, Pusat Penelitian IAIN SGD Bandung, Juli 2005. 13. Penulisan Laporan Hasil Penelitian, Tahun 2004. 14. Exchange Theory and Behavioral Sociology, Tahun 2004; 15. Teori Tindakan dalam Sosiologi Islam, Tahun 2003. 16. Fungsi Grand Theory, Middle Range Theory dan Operational Theory dalam Penelitian, Tahun 2002. 17. The Concept of Difference in Islam, Tahun 2002. 18. Teori dan Strategi Penelitian dalam Bidang Ilmu-ilmu Agama Islam, Tahun 2001. 19. Metodologi Penelitian Evaluasi, Tahun 2000. 20. Feminism and Motherhood, Tahun 2000. 21. Strategi Aksi Pemberdayaan Lembaga untuk Meningkatkan konstribusi IAIN dalam Mengembangkan SDM yang Siap Menghadapi Persaingan Global, Tahun 1999. 22. Hukuman Bagi Pelaku Aborsi menurut Imam Al-Syafi’i dan Imam Abu Hanifah, Tahun 1998. 23. Beberapa Format Teknik Penulisan Laporan Hasil Penelitian dan Jurnal Ilmiah, Tahun 1998. 24. Motivasi Kerja dalam Ajaran Agama dan Budaya, Tahun 1997. 25. Teknik Penyuntingan dan Penyaduran, Tahun 1997. 26. Students’ Behavior, Tahun 1996. 27. Islam and Social Interaction Theory, Tahun 1995. Bandung, 1 April 2009

Prof. Dr. Tajul Arifin, MA 57