TRACKING THE NETWORK OF HADITH ULAMA IN THE ARCHIPELAGO: Contribution of Minangkabau Ulama in 20th Century Hadith Science Education

: Indonesia is known as the land of the archipelago which gave birth to many scholars, including in the field of hadith. Thanks to them hadith education became popular in Indonesia. In this regard, this study aims to analyze the contribution of Minangkabau scholars in Hadith Science education. The focus is on three things, namely development, biography, and contribution. The focus of the study is only on the 20th century. The research method uses library research, with the main data source being the work of these scholars in the science of hadith, secondary sources of relevant scientific works. Data collection uses the documentation method, then the content is analyzed. The results of the study revealed that the development of hadith studies in the archipelago was late in development compared to other scientific studies, the progress of its development only began in the 20th century. Scholars who are popular in the science of hadith in Minangkabau are Shaykh Yasin al-Fadani, Prof. Mahmud Yunus, and Buya Mawardi Muhammad. His contribution can be seen from his activities of collecting sanad, scientific work, incorporating hadith science into the curriculum, and spreading the science of hadith. The results of this study have implications for the basis for studying hadith scholars in other areas.


INTRODUCTION
Hadith is a source of law that occupies a central position in Islam.So it is not surprising that the study of hadith has received great attention among scholars.Thousands of works have been produced from the study of this hadith, from its early days to the present.In fact, over time, from the study of this hadith, several branches of knowledge were born, such as sciencemuṣṭalah al-ḥadīṡ, rijāl alḥadīṡ, al-jarḥ wa al-ta'dīl, and so on (Danarta, 2004).Because Hadith and Al-Qur'an have a central position in Islam, besides, ijma' and Qiyas as a source of sharia law.As the main reference tool, hadith will be a good or bad balance for Muslims in carrying out their religious life.(Azami, 2008).
Hadith studies are so developed in the archipelago, even though it actually only appeared in the 20th century.The data analysis used iscontent analysis qualitative that is, the data obtained is described systematically and then analyzed comprehensively to find a comprehensive answer.The data obtained is then organized according to the subtopics of the study that have been framed, and then conclusions are drawn and narrated descriptively to become a research discussion.
In terms of procedures and research flow, it looks as follows:   (Wahid & Masri, 2018).
Efforts to trace the history of the development of hadith studies in Indonesia have not been carried out systematically.
This could be expected to be caused by several things.First, the fact that the study of hadith is not as intense as other Islamic studies, such as the Qur'an, jurisprudence, morals and so on.Second, the study of hadith can be said to have developed very slowly, especially when seen from the fact that Indonesian scholars have been writing in the field of hadith since the 17th century.
However, as will be seen later, these writings were not developed further.After that, the study of hadith stagnated for almost a century and a half.For this reason, the attention of observers to the study of Indonesian hadith is still lacking.Even if there are observers who pay attention, their attention is still partial and not comprehensive.(Saputra, 2017).
Just like in other parts of Indonesia, the development of Hadith education in   Thahir, who was known as Engku Gadang.
After learning to recite and memorize the Koran, Mahmud Yunus helped his grandfather teach the Koran as an assistant teacher, while he studied the basics of Arabic grammar with his grandfather.(Nata, 2015).

Education History and Teachers
Buya Mawardi was a person who was Yasin has a great attention to the study of Hadith with its various branches of knowledge.In the case of sanad, with his persistence, he managed to collect sanad from hundreds of scholars.(Hadzami, 1999).
In addition, he also authored various books on the science of sanad.His  As for his works on hadith and the science of hadith are: Because of this development, it is not surprising that several regions in Indonesia have become producers of hadith experts, one of which is Tanah Minangkabau.The term Minangkabau is basically attached to the name of the largest tribe in West Sumatra, 97.6%) or the majority of the Minangkabau population are Muslims.With regard to Islam, it is certainly important to study when Islam entered Minangkabau land.In this case there are differences of opinion to determine when Islam first entered Minangkabau, it is said by some historians that Islam had entered this area in the 12th century, but there are also opinions that say in the 14th century, along with the entry Islam, then the birth of educational activities in the region of West Sumatra.Educational activities are the foundation for the continuation of the tradition of teaching science and knowledge in the development of Islam and Muslims, both in quality and quantity (Saharman, 2017).Since the emergence of Islam in Minangkabau, great scholars have emerged from Minangkabau, the scholars taught Islam to the Minangkabau people with several methods.Some use the halaqah prayer halland many of them also wrote works.Those who wrote works were old and young scholars, among old scholars who worked such as: Jalaluddin has 42 works, Haji Imam Maulana Abdul Manaf Amin Al-Khatib has 22 works (Pramono & Ahmad, has 5 works, Prof. Dr. Mahmud Yunus has 64 works, Prof. Dr. H. Mukhtar Yahya has 34 works, Prof. H. Ilyas Muhammad Ali has 5 works, Prof. H. Bustami Abdul Gani has 5 works, Prof. Dr. Hamka has 115 works, Karim Bakri has 5 works, Mawardi Muhammad has 9 works, Zainal Abidin Ahmad has 8 works, Nashruddin Thaha has 10 works, Abdur Rahim Al-Munafiy AR.Sutan Mansur has 2 works and Ustaz A. Malik Ahmad has 2 works13(Pramono & Ahmad, 2013) Of the many works of Minangkabau scholars, not much has discussed the issue of hadith, because at the beginning of the emergence of Islam in the archipelago, hadith had not become a scientific discipline taught in schools or Islamic boarding schools.This is because the study of hadith in Indonesia is underdeveloped compared to other Islamic sciences such as tasawuf, fiqh, monotheism, and interpretation of the Qur'an.(Munirah, 2017).The results of the research by Martin Van Bruinessen, a Dutch researcher, although the main object Bruinessen researches are not books or traces of hadith science, but Islamic boarding schools.However, the results of this research show that hadith books or material about hadiths are still not taught in religious education institutions in Indonesia.(Isbaria, 2022) Although minimal, there are still Minangkabau scholars who contribute to the science of hadith, among them there are those who contribute orally, by conveying hadith in halaqoh-halaqoh of prayer hall, although they do not study hadith as a discipline, but they still convey the hadith of the prophet in each halaqoh the.There are also those who work with pens, they write works related to the science of hadith.So it becomes interesting for researchers to examine how far the contributions have been made by Minangkabau scholars in the science the body of knowledge, especially in terms of hadith scholarship, thereby increasing its special studies regarding hadith science in modern times.Practically this research contributes as a reference that can be used by teachers and researchers of hadith in terms of tracing the existence and contribution of hadith scholars in other regions of Indonesia, and for the Muslim community in general this research is a reference in understanding the development of hadith and its character.There are several relevant studies regarding this study, to find out the difference with this research, the following explores several research focuses that are different from this research: (1) there is research that focuses only on Mahmud Yunus' thoughts ('Azima, 2023; Harahap, 2019; Hasibuan, 2020 ; Munirah, 2017); (2) there is also research focused on the contribution of Minang clerics in the field of Islamic education (Hanani, 2015; Manti et al.the aim of exploring literature related to the presence of Minangkabau ulama in terms of their work in the field of Hadith science.This research is indeed focused on the 20th century, because the development of Hadith science in Indonesia only seems to have progressed since that century.Data sources in this research consist of two primary and secondary sources.Primary sources are sources analyzed from the works of three scholars who are the focus of the research, namely Shaikh Yasin al-Fadani, Prof. Mahmud Yunus, Buya Mawardi Muhammad.Secondary sources are sources that come from research results that are relevant to this study.Data collection was carried out using documentation techniques, namely collecting all documents related to the topic of study.The document in question could have come directly from the work of the three scholars in question, or from research work relevant to this research.With regard to accessibility, researchers used two methods of searching manually (hard copy), and digital browsing (Soft copy).

Figure 1 .
Figure 1.Research Design and Flow beginning of the emergence of Islam in Minangkabau studied and taught more about Sufism and tarekat education, they made the surau a center of scholarship.(centerfor exelent).Surau is an important institution in the process of transmitting various Islamic knowledge.It was in the surau that the ulama from each tarekat group built a teacher-student network so as to create a very complex cross-scientific relationship.(Pramono & Ahmad, 2013).Whereas in the study and education of Hadith science it can be said to be very minimal, actually it was not Hadith education which really did not exist in Minangkabau in the early 20th century as stated by Van Den Berg, but at that time Hadith education had not yet become a scientific discipline in Indonesian is studied in Islamic boarding schools, but the Prophet's traditions are conveyed in the teaching of other Islamic sciences.should be emphasized that what is meant by hadith scholars here are scholars who are considered to have contributed in terms of the development of hadith science.This is marked by his works, activities, and breakthroughs in hadith education.Accordingly, the researcher focuses on only three scholars, namely: Syekh Muhammad Yasin al-Fadani Shaykh Yasin has the full name 'Alam al-Din Abu Fayd Muhammad Yasin bin Muhammad 'Isa bin Udik al-Fadani al-Makki al-Syafi'i.The title of al-Fadani is a ratio from the Padang region of Indonesia because Sheikh Yasin is a descendant of Padang, West Sumatra Indonesia, the title of al-Makki is a ratio from his birthplace, which is the city of Mecca, Saudi Arabia, and al-Syafi'i is a title for adherents of the School of Imam Syafi i. (Adri, 2021; Syaifuddin, 2022).His father's name is Isa and his grandfather's name is Udik, while his children are named Muhammad and Fayd.Because of this Shaykh Yasin has the nickname Abu Fayd.Sheikh Yasin was born in the city of Hayyi Misfalah, Makkah al-Mukarramah on Tuesday the 27th of Sha'ban, in the year 1337 H/1917 AD.His birth made happiness grow in both his parents.Both hope that their son will one day become a great scholar who will carry on the banner waved by Prophet Muhammad SAW.(Ulum, 2016).At the time of Shaykh Yasin's children were nurtured and educated directly by his father, Shaykh Isa al-Fadani and his mother Nyai Maimunah binti Abdullah al-Fadani.He learned the basics of Islam directly from his father, such as the knowledge of reading the Qur'an, Tawhid,Fiqh, Arabic Grammar, and others.He also got the knowledge to read and understand the Qur'an from his mother who was a person who memorized the Qur'an.Under the guidance of his mother, when he was about 8 years old, Shaikh Yasin was able to memorize the Qur'an properly and correctly.(Ulum, 2016 In 1375 H/1956 AD, the position that Shaikh Yasin obtained as the head of the madrasah was based on the agreement of the masyaikh of the Dar al-Ulum madrasah.Due to the large number of santri who are interested in studying with Shaikh Yasin, Shaikh Yasin opened additional lessons at his residence.In addition to actively teaching in the madrasah, Masjid al-Haram and at his residence, he also has a habit every year in the month of Ramadan to pray the Qutub al-Sittah.This study has been going on for 15 years.Even though he has become a teacher, Shaikh Yasin still continues to pursue knowledge in nonformal education with a focus on certain scientific specialists.in his studies Shaikh Yasin taught a lot to Middle Eastern scholars.Shaykh Yasin learned the knowledge of hadith and sanad from Shaykh Umar Hamdan al-Mahrusi, Shaykh Muhammad Ali Husain al-Maliki, Shaykh 'Umar Bajunaid, Mufti Shafi'iyyah Makkah, Shaykh Sa'id bin Muhammad al-Yamani, and Shaykh Hasan al-Yamani .In the disciplines of Usul al-Fiqih, Arabic grammar, Qawaid al-fiqiyyah, Shaykh Yasin learned from Shaykh Muhsin ibn 'Ali al-Falimbani al-Maliki and Sayyid 'Alwi bin 'Abas almaliki al-Makki.In the discipline of Astronomy and Miqat to Sheikh Khalifa an-Nabhani.(Amdar, 2022;Zulhendra, 2020).Prof.Mahmud YunusMahmud Yunus was born on the 30th of Ramadan 1316 Hijri to coincide with the 10th of February 1899 in the village of Sungayang, Batusangkar, West Sumatra.He was born from a simple family.His father was an ordinary farmer, named Yunus bin Incek, from the Mandailing tribe and his mother was named Hafsah.Even though he was born in a simple family, he has strong religious nuances.His father was a surau student and had adequate religious knowledge, so he was appointed as the Nagari Imam.(Yunus, 1982).Since childhood Mahmud Yunus has shown a strong interest and inclination to deepen the knowledge of Islam.When he was 7 years old he learned to read the Koran under the guidance of his grandfather, M.
persistent and serious about studying, this can be seen from his enthusiasm for learning in the schools that existed at that time.Formally, Buya Mawardi first started his education at the Agam I People's School located inBukittinggi and the   Vrobel School in 1919.A year later, 1920-  1921, he moved to the People's School which was located in the Pakan Ahad Kubang Putih area.(Febriyeni,2015, pp.71-74) In 1922-1925, Buya  Mawardi entered the Gouvernement School.After that he moved to Padang Panjang to continue his education at Thawalib School and Diniyyah School.In addition, he also had the opportunity to take courses inDutch (1936) and English (1938).Sheikh Ibrahim Musa.They both studied for a long time in Mecca with Sheikh Ahmad Khatib Al-Mingkabawy, an Imam of the Grand Mosque at that time, who was also the Mufti of the Shafi'i school of thought.Thus, when viewed carefully, his scientific chain does not need to be doubted, as well as the scientific capacity he has.(Anuar, 2019).During his time in Bukittinggi and Padang Panjang, he also studied with famous scholars at that time.Like Engku Mudo Abdul Hamid Hakim, an ushul fiqh expert, who has written many books in Arabic.Then Prof. Zainal Abidin Ahmad, Buya Ahmad Syukur Sulaiman, Buya Duski Samad, and to Zainuddin Labay El-Yunusy when he was at Diniyyah School, as well as many more.The Works and His Students Buya Mawardi can be seen as a productive scholar.His skills in tools and languages such as nahwu and sharaf really helped him in producing such works.Not only works in Indonesian, some of his works are written in Arabic.Buya Mawardi believes that language is not enough to be spoken only orally, but rather as a means of drawing as much Islamic treasures as possible, then it needs to be rewritten in light language so that a useful work is born.education of hadith in the 20th century, some teach hadith directly to their students in mosques, even though at the beginning of the 20th century hadith had not yet become a discipline taught in pesantren -boarding schools and in suraus, but when they teach Islamic knowledgeof Mecca, one of the holiest cities for Muslims, so he met a lot of scholars from all over the Islamic world.So that various types of chain of transmission of knowledge and Hadith were collected by his side.He has more than 700 teachers whom he recorded in his various literary works related to the science of sanad.He also often held rihlah ilmiyah to practice the knowledge he had taught, including astronomy.His travels are also used to find sanads, genealogies of Hadith narrations and degrees of knowledge or books.Until he was called al-Musnid ad-Dunya.The title was given to him because he was seen as the person with the most sanad not only in Mecca and the Middle East but also in the world.The title of al-Musnid ad-Dunya was obtained by Sheikh Yasin not because of the number of teachers, but rather because of his expertise in the field of Hadith.Sheikh works prove his expertise in the field of sanad knowledge.In addition, he was also persistent in gathering the sanad of the scholars before him.This is a common thing in the science of sanad, where sometimes the sanad of a scholar is recorded by his student or people after him.This is what Sheikh Yasin Al-Fadani did to several prominent scholars who have sanad, such as al-Kuzbari, Ibn Hajar al-Haitami, Abdul Baqi al-Ba'li, Khalifah an-Nabhan, Sayyid Muhsin al-Musawi, Muhammad Ali al-Maliki, Umar Hamdan and Ahmad al-Muhallalati.He also made ijazah sanad for people who had taught him Hadith and in the ijazah sanad Sheikh Yasin had his own creativity, both special ijazah, general ijazah and absolute ijazah.As for the general degree Sheikh Yasin is a generous Hadith expert.He stated in several of his sanad books about the graduation of sanads to all those who learned Hadith from him, done objectively with the aim of benefiting the seekers of knowledge and to spread the sanads of narration.Although scholars differ in opinion between rejecting and requiring it, Sheikh Yasin prefers the view that requires it.Although the majority of scholars think that such a degree is the weakest.Sheikh Yasin's attention to the books that bring together the chain of transmission of a scholar of hadith is very great.He used various terms in his pronunciation, among others: tabat, fahrasah/fihris, mu'jam, barnamij and masyahah.According to Sheikh Abdul Hayy bin Abdul Kabir al-Kattani, earlier scholars gave the term masyahah to the book that brings together the names of teachers and the narrations of an expert in Hadith, and they called it mu'jam because the names of the teachers were arranged according to the order of hijaiyyah letters.Sheikh Muhammad Yasin al-Fadani has many stories of books related to sanadan.In addition, Sheikh Yasin also has great attention in other branches of Hadith science such as musalsal Hadith narration, 'Ali and Nazil narration, tasih, tad'if, and rijal al-Hadith science.(Mu et al., 2021) As for his books in hadith science, they are:Al-dur al-Mandhud fi Syarh Sunan abi Dawud, Al-'aqd al-Farid min Jawahir al-Asanid, Fathu al-'alam Syarah Bulugu al-Maram, Arba'un Hadithan min Arba'ina kitaban 'an Arba'ina Syaikhan, Arba'un al-Buldaniyyah Arba'un Haditsan an Arba'in Syaikhan min Arba'ina Baladan, Arba'un Hadithan min Riyadh al-Jannah min Atsari Ahli al-Sunnah, Arba'un Hadithan musalsalan bi an-Nujahila al-jalal al-syuthi, Al-'Ujalah fi al-Ahadits al-Musalsalah, Warawah 'ala al-Jauhar al-Tsamin fi Arba'in Hadithan min Ahaditsi Sayyid al-Mursalin li al-'ajluni, Waraqah fi Majmu'ah al-Musal-salah.

1 .
Treatise on the Prophet's Way of Fasting.The book he wrote when he was just 21 years old coincided in 1934 A.D. He collected verses from the Qur'an and authentic hadiths as the basis for this book.This 48-page book contains 16 themes, beginning with the discussion of "Wisdom and Secrets of Ramadhan Fasting" and closing with the discussion of "Idul Fitri Sermon" 2. Hidayah al-Bahith fi Musthalah al-Hadith.This book was completed on Monday, April 20, 1936 M, coinciding with 28 Muharram 1355 H.This book is his second work after the book Treatise on the Way of the Prophet's Fasting.This book was written in discussion of the science of musthalah al-hadith for the first time published by Sa'adiyah Publisher and then published by Sa'adiyah Putera Publisher, Padang Panjang and Sa'adiyah Putera Publisher, Jakarta with 102 pages thick.This book was still being printed up to the 11th edition by Sa'adiyah Putera Publishers in 2002 M/1423 H. 3. Knowledge of Musthallah Hadith.The book which was completed on 5 June 1957 coincided with 7 Dzulko'dah 1376 H. Written in Indonesian.This book was also printed by several publishers, such as the Sa'adiyah Bukittinggi Publisher with a total of 98 pages with the old spelling.Then it was printed by Sri Dharma Printing, Padang in 1981, namely the seventh printing with 128 pages thick, then by Sa'adiyah Putera Publishers with a total of 117 pages in 1966.4. Jawahir al-Ahadith.The original title of this book is Jawahir al-Ahadith al-Nabawiyyah.This book was completed in 1937.This book contains 493 hadiths along with the contents and meaning of the hadiths.He also provides justification for these hadiths if there are errors both in the sanad and in the hadith.The first hadith discussed is the hadith about "sincere" and the last hadith is "al-adiyah".This book has been published by Tandikat Publishers, Padang Panjang up to the seventh printing.5. Al-hadits al-Mukhtarah.A phenomenal book that was famous in its time.This book is divided into 3 parts.Each section contains 40 hadiths.This book was compiled following the syllabus of Madrasah Tsanawiyah throughout Indonesia in the 1950s.It only took him one year to finish this book until in 1951 he finished it.Then it was printed by Sri Dharma Padang Printing.6. Al-hadits al-Mukhtarah wa Sharhuha.His other books are quite phenomenal.He was not content with just writing hadiths, he also provided explanations and contents of hadiths with his own understanding.This book is divided into 4 parts, continuing the previous book he wrote in 3 parts.The fourth part contains 20 hadiths with a total of 32 pages, the fifth part contains 20 hadiths with a total of 32 pages, the sixth contains 26 hadiths with a total of 49 pages and the last part contains 20 hadiths with a total of 52 pages.This book, written since 1950, was completed in 1975 AD to coincide with 6 Ramadhan 1395 H, published by Sa'adiyah Putera Publisher, Padang Panjang.(Studies et al., 2022) CONCLUSION Based on the discussion above, it can be concluded that the development of hadith science in general in Indonesia and especially in the Minangkabau lands has only seen progress since the 20th century, even though the existence of Islamic scholars existed before that time, or along with the arrival of Islam to Minangkabau.There are three scholars who are popular in their contributions to hadith science education, namely Shaykh Yasin al-Fadani, Prof. Mahmud Yunus and Muhammad Mawardi.They contribute in producing works in the field of hadith, collecting sanad, teaching hadith to the general public and academics, and also incorporating hadith into the curriculum.The results of this study can certainly in the archipelago.