SHALAHUDDIN AL-’AḌLABI: Methodological Analysis of Critique on Hadīṡ Texts Contrary to Reason, Senses, and History

Research on Hadīṡ cannot be separated from two main elements, called sanad and matan. Among Hadīṡ scholars, research on sanad receives more attention than matan, which prompted Salahuddin al-‟Aḍlabi to write the book "Manhaj Naqd al-Matn 'Ind Ulama al-Hadits al-Nabawi”, which specifically discusses the critique of Hadīṡ texts. Among several of his critical methodologies are critiques of the matan through rational, sensory, and historical approaches. This research uses descriptive analysis with a normative approach. The results of the analysis show that 1) Al-‟Aḍlabi's critical methodology towards Hadīṡ texts that contradict Reason, Senses, and History employs several methods and approaches including hierarchical and integrative assumptions, as well as synchronization methods. 2) Some of Al-‟Aḍlabi's assumptions employ a hierarchical approach, where each assumption cannot be separated from the Qur'an and Hadīṡ, reason, then senses, and followed by history . The hierarchical assumptions made can be done not necessarily in a structured (systematic) way but can be done randomly as long as the Qur'an and Hadīṡ remain the top priority in building assumptions. Al-‟Aḍlabi's assumptions also use an integrative approach where his assumptions are built and mutually supported among various elements to produce a higher norm. 3) A variety of methods employed by Al-‟Aḍlabi with rational, sensory, and historical approaches use synchronization methods. The synchronization method referred to is when there is a contradiction in understanding the Hadīṡ


Introduction
The Muslim community believes that the Qur'an and Hadīṡ are the primary sources of Islamic teachings.In practice, the Qur'an and Hadīṡ are always referred to as the foundation for all actions of the Muslim community, Both those related to Islamic law and daily religious practices that are illegal1 .The Prophet's Hadīṡ, which is the second source of Islamic teachings after the Qur'an, differs in its transmission from the Qur'an, where all transmissions are conveyed through mutawatir means.Some of the Prophet's Hadīṡ are transmitted through mutawatir means, while many Hadīṡ are transmitted through ahad means.Therefore, the Qur'an holds the position of qot"i al-wurud, ensuring the absolute truth of its content, whereas most of the Prophet's Hadīṡ hold the position of zanni al-wurud, indicating a relative truth in their transmission2 .
Many Western Orientalist scholars find it difficult to accept the authenticity of hadiṡ, such as Joseph Schacht, who does not recognize the authenticity of the hadiṡ of Prophet Muhamma SAW 3 Over time, due to the upheavals of the world, many Hadīṡ of the Prophet have been forged.In response, the discipline of the Science of Hadīṡ Studies emerged, aiming to evaluate the validity of Hadīṡ through criticism of the chain of transmission, to determine whether the Hadīṡ can be trusted as the words of the Prophet or not.In addition to assessing the chain of transmission, scholars also developed criticism of the content of Hadīṡ, to assess the authenticity of a Hadīṡ and preserve the genuineness of the Prophet's sayings 4 .This is part of a history based on scholarly knowledge, where criticism of the content of Hadīṡ has existed since the early days of Islam, even during the time of the companions 5 .These early signs can be found in various Hadīṡ books, where the companions often held differing views, engaged in debates, and examined and questioned the authenticity of the Hadīṡ they received from Prophet Muhammad 6 .
In the discussion of Hadīṡ research, scholars established that Hadīṡ research consists of two main components: sanad or al-naqd al-khariji (external criticism) and matan or al-naqd al-dakhili (internal criticism) 7 .They also established rules that are used to measure the accuracy and validity of Hadīṡ through both of these components 8 .
Regarding the sanad, three criteria for determining the validity of the chain of transmission are presented: (1) continuity of transmission, (2) narrators who are 'adil (just) and dhabit (reliable), and (3) free from syadz (anomalous reports) and "illah (hidden defects).As for the criticism of the content, there are two variables used: free from syadz and "Illah.The division of these rules suggests that both the sanad and matan have their criteria for determining the validity of the Hadīṡ.Therefore, the statement that a Hadīṡ with a reliable chain of transmission is not necessarily authentic in its content, and vice versa 9 To achieve this goal, hadīṡ scholars have developed several fields of expertise in assessing the authenticity of hadīṡ through the chain of transmission.As a result, disciplines such as 'ilm al-rijal al-hadīṡ, thabaqatu al-ruwah, tarihur rijal, and jarhu wa ta"dil have emerged.All of these fields deal with the backgrounds of the narrators of hadīṡ, including their trustworthiness, reliability, and integrity.Terms commonly used in hadīṡ studies, such as mutawatir, ahad, masyhur, mauquf, marfu", and aziz, are closely related to the study of the science of rijal hadīṡ, which specifically evaluates the transmission chains. 10he excessive focus on the sanad aspect has resulted in a lack of interest or popularity in studying hadīṡ from the perspective of matan.Many efforts by hadīṡ scholars have been concentrated on researching the sanad.Therefore, it is not surprising that the number of books discussing sanad, both directly and indirectly, far exceeds the number of books that address matan 11 .Nevertheless, the text of hadīṡ encompasses various concepts, doctrines, and principles of life, all of which are studied through matan analysis.There is no guarantee that the validity of the sanad will reflect the reliability of the text 12 .
In the case of a hadīṡ matan, most classical scholars believe that if a sanad is authentic, the matan must also be authentic, and thus, no further examination is necessary.For them, an authentic sanad means that the matan can be directly applied.This belief contrasts with modern scholars, who assert that an authentic sanad does not necessarily guarantee an authentic matan.The implication of this is that hadīṡ research should not be limited to the sanad aspect alone but must also critically examine the matan 13 .
Essentially, the method of sanad criticism, with all its stringent requirements, can be considered sufficient as a benchmark for determining the authenticity of a Hadīṡ.However, over time, two very dangerous realities have emerged that can affect the authenticity of a Hadīṡ: the widespread fabrication of Hadīṡ and the concern over potential errors made by narrators in transmitting Hadīṡ.These two issues highlight the importance of hadīṡ matan criticism 14 .
In the selection of hadith, even an Imam Tirmidhi had his own levels of implementation.According to him, even a weak (da"if) hadith could still be used under

Muhammad Nabat Ardli
Reza Hilmy Luayyin SHALAHUDDIN AL-'AḌLABI: Methodological Analysis of Critique on Hadīṡ Texts Contrary to Reason, Senses, and History certain conditions15 .However, the reality is that the fabrication of hadiths was evident since the time of the Prophet Muhammad (PBUH) and this phenomenon possibly occurred in the periods thereafter up to the modern era, both intentionally and unintentionally.For instance, hadiths were intentionally fabricated with the aim of destroying Islam from within, defending certain sects or groups, driven by worldly motives, or to encourage people to love virtue and fear committing sins 16 .On the other hand, unintentional fabrications include errors or mistakes by the narrators or the insertion of fabricated Hadīṡ into a narrator's work by others without the author's knowledge.Additionally, many fabricators of Hadīṡ created them based solely on their imagination but attributed them to the Prophet.They fabricated Hadīṡ according to their desires and creations 17 , Additionally, many statements from the companions, tabi"in, Sufis, ascetics, doctors, Isra"iliyyat stories, and philosophers were attributed to Prophet Muhammad 18 .
Transmission errors are categorized as unintentional causes of fabrication.Nevertheless, Hadīṡ that are fabricated unintentionally are still considered fabricated Hadīṡ.Although the factor is singular, the phenomenon of errors is a separate issue, requiring its dedicated study 19 .There are two factors that contribute to these errors: (1) The limited codification of Hadīṡ.Efforts to document Hadīṡ began during the time of the Prophet, with the most famous being the collection by Abdullah ibn Amr ibn al-"Ash known as "ash-Shadiqah."However, such documentation efforts were not yet common practice, as narrators typically relied on memorization.For them, strong memory was a distinctive and proud characteristic.The widespread documentation of Hadīṡ texts began during the reign of Umar ibn Abdul Aziz, who encouraged scholars to codify various disciplines due to fears of their potential loss 20 .( 2) Transmission by meaning.Transmission by meaning is also a factor contributing to errors in transmission.Simply put, narrators who preserve the exact wording of a Hadīṡ are less likely to make errors compared to those who maintain the meaning but not the precise wording.Scholars have differing opinions on the transmission of Hadīṡ by meaning.Some believe it is not permissible to transmit Hadīṡ by meaning, while the majority of scholars allow it, provided the narrator has a strong command of the Arabic language.Through various tests outlined in his work.The study of the text itself always refers to two major principles, namely: Not odd (ghair syadz) and not defective (la "illah) 23 .There are four criteria for criticizing Hadīṡ texts outlined by al-"Aḍlabi in his book that can be used to test the authenticity of a Hadīṡ text, namely: First, there is no contradiction between the Quran.Second, there is no contradiction with authentic Hadīṡ and authentic prophetic biography.Third, there is no contradiction between reason, senses, and history.Fourth, it does not reflect the personality of the Prophet.
In its relation and relevance to the modern context, the method of matan criticism in hadith is very important to maintain the authenticity and relevance of Islamic teachings in the modern era.With the many challenges and advancements in science, technology, and thought, Muslims need to ensure that the interpretation and application of hadith remain appropriate and relevant to the present context.The analysis of hadiths that contradict reason, sensory perception, and history emphasizes the importance of consistency between hadiths and common sense, sensory observations, and historical facts.This is in line with the principles of Islam that encourage its followers to use intellect and knowledge while helping to avoid narrow and literal understandings that could hinder scientific progress and adaptation in Muslim societies.By applying a rigorous matan criticism method, the author hopes to help clarify which hadiths can be used as guidelines and which cannot.This, of course, can reduce internal conflicts and encourage unity among Muslims by agreeing on authentic and valid teachings.This research is library-based.Its sources include writings related to the research, both directly and indirectly.The primary data source for this research is the work of Salahuddin ibn Ahmad al-"Aḍlabi titled "Manhaj Naqd al-Matn Ind Ulama al-Hadīṡ al-Syarif," which discusses the methodology of critiquing Hadīṡ texts24 .In his work, Salahuddin has written about the criteria for criticizing Hadīṡ texts.This article uses the qualitative method as the data analysis approach.The Qualitative method refers to a research procedure that produces descriptive data in the form of written words texts, or oral accounts from individuals and observable behaviors.In the journey of delving into the science of Hadīṡ, al-"Aḍlabi experienced academic anxiety regarding the critique of Hadīṡ texts, which he later documented in his book.In his view, this issue is considered highly urgent, among which are: 1. Avoiding careless and excessive attitudes in narrating a Hadīṡ, therefore, there is a need for certain measures in the methodology of critiquing the text.Thus, examining Hadīṡ texts objectively and meticulously, and matching them with the criteria of criticism established by the Hadīṡ scholars, is highly necessary to prevent the emergence of a careless demeanor (being too lax in narrating Hadīṡ).2. Facing the possibility of errors in the narrators themselves.Although there are very strict conditions that must be met by a Hadīṡ narrator, namely the qualities of 'adalah (integrity) and 'dhabth (accuracy), al-"Aḍlabi acknowledges the possibility of errors in the narration of a Hadīṡ.Therefore, the critique of the text must still be conducted.

Confronting enemies of Islam who falsify Hadīṡ using authentic chains but with inauthentic content. Many individuals hostile to Islam doubt a Hadīṡ merely
because its chain appears authentic, yet its content deviates from Islamic teachings.These are the Hadīṡ they use to discredit Islam or the Prophet Muhammad.4. Facing the possibility of contradictions between various narrations.Many contradictions are found between two Hadīṡ narrations, and to resolve this polemic, there is a need for a comprehensive critical theory to determine which Hadīṡ is more appropriate to be attributed to the Prophet 27 .
In addition to the factors mentioned above, one of the concerns for al-"Aḍlabi is the lack of dedicated work in the field of textual criticism.This is based on the fact that studies on this theme are scattered across various works in various disciplines 28 .Therefore, in his book, al-"Aḍlabi focuses his study extensively on the method of Hadīṡ textual criticism, even though he still includes discussions on the criticism of Hadīṡ chains.This is because both aspects are inseparable benchmarks in determining the authenticity of a Hadīṡ of the Prophet 29 .In addition to the points discussed above, one of the academic concerns of al-"Aḍlabi regarding Hadīṡ textual criticism is the difficulty of researching the object of textual criticism study.There are several challenges in researching the object of textual criticism study, namely: 1.The scarcity of discussions on textual criticism and its methods.
According to al-"Aḍlabi, this indicates that Hadīṡ textual criticism indeed presents more complex issues than chain criticism, as it requires extra effort to develop a systematic approach and methodology for Hadīṡ textual criticism.This topic is rarely addressed by Hadīṡ scholars.
2. The scattered nature of discussions on textual criticism.This is also a concern for al-"Aḍlabi, as discussions on textual criticism in Hadīṡ literature are not contained within a single chapter but are dispersed across several chapters.Al-"Aḍlabi even states: "...I have never seen anyone who has compiled an independent work on the study of textual criticism besides Imam ibn al-Qayyim in his treatise al-Manar al-Munif..." 3. The concern of discarding a Hadīṡ.
One of the most significant challenges in the study of textual criticism is that a critique of a Hadīṡ's text could result in it being deemed weak (dhaif).This might occur even if some scholars have previously considered it authentic (sahih) but not according to the commonly used methods of other scholars 30 .generally emphasize ease and relief ‫ا(‬ ‫تعسرو‬ ‫َّل‬ ‫و‬ ‫ا‬ ‫.)يسرو‬The Sharia itself was revealed not to burden its followers but to ease their worship of Allah.A Hadīṡ indicating fasting for a whole year (dahr) would, according to reason, impose a burden on the followers, even though it is not obligatory, as this practice belongs to previous religious laws ( ‫من‬ ‫شرع‬ ‫.)قبلنا‬However, al-"Aḍlabi explains that using reason alone is not sufficient.Reason only serves as a fundamental factor in examining the text of a Hadīṡ.After being assessed through reason, it must still be corroborated by the Qur"an and authentic Hadīṡ.To evaluate Islamic teachings adequately, it is not enough to do so sporadically; it must be done textually (Bayani), contextually (Burhani), constructively (Bina"an), and comprehensively (Syâmilah).

Method of Hadīṡ Textual Criticism Using Reason, Senses, and History
In critiquing the text of Hadīṡ that contradict the senses, al-"Aḍlabi elaborates on how to evaluate whether a Hadīṡ opposes the senses by providing an example.He uses the Hadīṡ that narrates the Prophet Muhammad saying that the Black Stone originally descended from Paradise whiter than milk, but then turned black due to the sins of humankind (the children of Adam).
In understanding it, al-"Aḍlabi explains how it can be that a stone, which the entire world now knows to be black, was originally whiter than milk.From the first element, which utilizes the sense of sight (visual), it can already be seen that this Hadīṡ appears contradictory.Therefore, it needs to be comprehensively analyzed whether this Hadīṡ is truly contradictory or if there are other explanations related to the issue.This means that the stone originally being white and now changing to black is the initial basis for analyzing the Hadīṡ.Only after that should it be analyzed through reason and also history, in which al-"Aḍlabi, when analyzing this Hadīṡ, also compares it with other Hadīṡs with stronger narrations.Because al-"Aḍlabi reinforces his observation by pointing out another Hadīṡ narrated by Umar ibn Khattab about the Black Stone, stating that it is merely a stone that cannot provide benefit ‫)نفع(‬ or cause harm ‫.)ضر(‬If Umar had not seen the Prophet Muhammad kissing the Black Stone, he would not have kissed it.From the Hadīṡ narrated by an-Nasa'i no.227 and Ibn Majah no.2943, al-"Aḍlabi concludes that Umar only understood the Black Stone to that extent, so there is indeed no other explanation about the Black Stone because Umar's explanation represents the pinnacle of Umar's knowledge and surely there is nothing else.
The last criticism of Hadīṡ textual criticism by al-"Aḍlabi is regarding those that contradict history.In explaining this, there are several aspects that make us doubt its truthfulness and authenticity.He cites an example of Ali ibn Abi Talib's earlier entry into Islam, wherein Ali claimed that he had worshipped Allah with the Prophet for seven years before anyone else in the community worshipped Him.From this Hadīṡ, al-

Muhammad Nabat Ardli
Reza Hilmy Luayyin SHALAHUDDIN AL-'AḌLABI: Methodological Analysis of Critique on Hadīṡ Texts Contrary to Reason, Senses, and History "Aḍlabi employs his assessment based on a historical approach, explaining that there are many other narrations indicating that those closest to the Prophet, such as Khadijah, believed first after the Prophet received revelation, followed by Abu Bakr as-Siddiq (the Prophet's close companion), Bilal bin Rabah, Zaid Bin Harithah, although Ali was also included.So, is the information conveyed by Ali ibn Abi Talib correct?Al-"Aḍlabi also quotes the opinions of other scholars in explaining this Hadīṡ, such as aż-Żahabi and Ibn al-Jauzi, who deem the Hadīṡ invalid.Furthermore, al-"Aḍlabi explains through the narration of at-Tirmidhi that the Prophet received revelation on Monday and Ali prayed on Tuesday, and prayer was made obligatory on the night of the Prophet's Ascension (Isra' Mi'raj), which means it was in the twelfth year of prophethood.So, is it possible that the Prophet Muhammad received revelation on Monday and Ali prayed on Tuesday?Based on these historical grounds, al-"Aḍlabi concludes initially that this Hadīṡ contradicts the truth.

Picture 1.1 Mechanism of Reasoning and Criticism of Hadīṡ Texts
From the illustration of the Hadīṡ reasoning mechanism above, al-"Aḍlabi intends to explain that in critiquing the text of Hadīṡ, there are several reasoning processes with various assumptions and methods involved.Al-"Aḍlabi employs a hierarchical assumption approach, where each assumption is inseparable from the Qur"an and Hadīṡs, followed by reason, then the senses, and finally history.The hierarchical assumptions made can be structured (systematic) but can also be random, as long as the Qur"an and Hadīṡs remain the primary priorities in establishing assumptions.Al-"Aḍlabi's assumptions also utilize an integral approach, where his assumptions are interconnected and mutually supportive among various elements to produce a higher norm.The variety of methods employed by al-"Aḍlabi with the approach of Reason, Senses, and History utilize a method called synchronization.The synchronization method referred to is when there is a contradiction (paradox) in understanding the text of the Hadīṡ.This means that when encountering a Hadīṡ that appears to be contradictory, al-"Aḍlabi synchronizes by using integral assumption techniques and also hierarchical assumptions to seek even stronger validity.

Conclusion
From several analyses of Salahuddin al-"Aḍlabi's book on the methodology of Hadīṡ textual criticism conducted, the researchers draw several conclusions, namely: Al-"Aḍlabi's methodology of Hadīṡ textual criticism towards narrations that contradict Reason, Senses, and History employs several methods and approaches, including hierarchical and integral assumptions, as well as synchronization methods; Some of al-"Aḍlabi's assumptions employ a hierarchical approach, where each assumption cannot be separated from the Qur"an and Hadīṡs, reason, then the senses, and finally history.The hierarchical assumptions made can actually be structured (systematic), but assumptions can also be made randomly, as long as the Qur"an and Hadīṡs remain the primary priorities in building assumptions.Al-"Aḍlabi's assumptions also utilize an integral approach, wherein his assumptions are built and mutually supportive among various elements to generate a higher norm.;The variety of methods employed by al-"Aḍlabi with the approach of Reason, Senses, and History utilizes a synchronization method.The synchronization method referred to is when there is a contradiction (paradox) in understanding the text of the Hadīṡ.This means that when encountering a Hadīṡ that appears to be contradictory, al-"Aḍlabi synchronizes by using integral assumption techniques and also hierarchical assumptions to seek even stronger validity.
SHALAHUDDIN AL-'AḌLABI: Methodological Analysis of Critique on Hadīṡ Texts Contrary to Reason, Senses, and History However, the controversy over transmission by meaning has diminished with the codification of Hadīṡ 21 .The specific discussion regarding the critique of Hadīṡ texts written by Dr. Shalahuddin ibn Ahmad al-"Aḍlabi is titled: "Manhaj Naqd al-Matn "ind Ulama al-Hadits al-Nabawi" 22 SHALAHUDDIN AL-'AḌLABI: Methodological Analysis of Critique on Hadīṡ Texts Contrary to Reason, Senses, and History The Biography of Salahuddin ibn Ahmad al-'Aḍlabi Named Salah ad-Din ibn Ahmad ibn Muhammad Said al-"Aḍlabi, or better known as Salahuddin ibn Ahmad al-"Aḍlabi, he is a prominent figure in Hadīṡ studies from Syria, born in the city of Aleppo (Halab) in 1948.He is a caliber scholar who has made significant contributions through his perspectives on religious issues 25.The renown of al-"Aḍlabi is not unlike that of many other Hadīṡ scholars; academically, he pursued education from elementary to higher levels.He received his education at Madrasah Ibtidaiyah, then at a Sharia-based secondary school in his hometown, and later continued his studies at a Sharia college in Damascus.His educational journey continued at Dar al-Hadīṡ al-Hasaniyah, which specialized in the field he had previously pursued, culminating in his obtaining a master's degree in Islamic studies and Hadīṡ in 1975.He also earned a Doctorate in Islamic studies and Hadīṡ with the distinction of "Hasan Jiddan" from Dar al-Hadīṡ al-Hasaniyah in Maghribi (Morocco) in 1980.He has taught at various prestigious Islamic universities, such as al-Qarwain University, where he served as an Arabic language lecturer for two years in Morocco, a Hadīṡ lecturer at the Faculty of Islamic Studies in Dubai for four years, a Hadīṡ and Hadīṡ science lecturer at Muhammad ibn Su"ud University in Riyadh for ten years, and as a mentor at a Sharia college for three years.His educational journey also included a study trip to Canada, where he conducted extensive research and studies on Hadīṡ and Hadīṡ science 26 .