1.

Hadith Mursal
Definisi

ِ ‫سلَّ َم ِمنْ قَ ْو ٍل أَ ْو فِ ْع ٍل أَ ْو تَ ْق ِر ْي ٍر أَ ْو‬

‫صفَ ٍة‬ َ ‫صلَّى هللاُ َعلَ ْي ِه َو‬
َ ‫ إِلَى النَّبِ ِّي‬-‫ص َحابَ ِة‬
َّ ‫س ِم َع ِمنَ ال‬ ْ ‫سبَهُ التَّابِ ِعي –الَّ ِذ‬
َ ‫ي‬ َ َ‫َما ن‬

Hadits yang disandarkan oleh para tabi’in -mereka adalah orang yang mendengarkan
hadits dari shahabat- kepada Nabi Shallallahu ‘Alaihi wa Sallam baik berupa perkataan,
perbuatan, taqrir, ataupun sifat.

Bentuk ungkapan hadits mursal; seorang tabi’in mengatakan, “Rasulullah Shallallahu

‘Alaihi wa Sallam bersabda demikian”, “Melakukan demikian”, “Dilakukan hal demikian
di hadapan beliau”, atau “Beliau memiliki sifat demikian” seraya memberitakan tentang
salah satu sifat beliau saw.

Contoh; Abdur Razaq mengemukakan riwayat di dalam kitabnya Al Mushannaf (5281)

ِ ‫ص ِع َد ا ْل ِم ْنبَ َر أَ ْقبَ َل ِب َو ْج ِه ِه َعلَى النَّا‬

َّ ‫ فَقَا َل ال‬،‫س‬
‫سالَ ُم َعلَ ْي ُك ْم‬ َ ‫سلَّ َم إِ َذا‬ َ ‫ أَنَّ النَّبِ َّي‬:‫ عَنْ َعطَا ٍء‬،‫ج‬
َ ‫صلَّى هللاُ َعلَ ْي ِه َو‬ ٍ ‫عَنْ ا ْب ِن ُج َر ْي‬

Dari Ibnu Juraij, dari Atha’, bahwasanya Nabi Shallallahu ‘Alaihi wa Sallam apabila naik
ke mimbar beliau menghadapkan wajah beliau ke orang-orang lalu mengucap,
“Assalamu’alaikum.”

Atha’ dalam hadits di atas adalah Atha’ bin Abi Rabah, seorang tabi’in besar, ia
mendengarkan hadits dari sejumlah shahabat, tetapi riwayatnya dari Rasulullah
adalah mursal.

2. Hadith Mu’allaq
Definisi
‫آخ ِر ْا ِإل ْسنَا ِد‬
ِ ‫َما ُح ِذفَ ِم ْن ُم ْبتَ َدأِ إِ ْسنَا ِد ِه َرا ٍو فَأ َ ْكثَ َر َولَوْ إِلَى‬

Apabila dari awal sanad dihilangkan seorang periwayat atau lebih dan seterusnya sampai
akhir sanad.

Awal Sanad, dihitung dari penyusun  kitab.Seorang rawi atau lebih, yaitu gurunya
penyusun kitab, gurunya sang guru, dan seterusnya dihilangkan sanadnyaSampai
akhir sanad, tempat dimana dikatakan, “Rasulullah Shallallahu ‘Alaihi wa Sallam
bersabda”, atau “Diriwayatkan dari Rasulullah Shallallahu ‘Alaihi wa Sallam”

Contoh; Diriwayatkan oleh Al Bukhari di dalam kitabnya Ash Shahih, Kitab Al Iman, Bab:
Husnu Islami Al Mar’i (1/17), ia mengatakan,
 َ ‫وْ ُل هللا‬X‫ ِم َع َر ُس‬X‫ي أَ ْخبَ َرهُ أَنَّهُ َس‬
‫ ِه‬X‫لَّى هللاُ َعلَ ْي‬X‫ص‬ ّ ‫ أَ َّن أَبَا َس ِع ْي ِد ْال ُخ ْد ِر‬،ُ‫َّار أَ ْخبَ َره‬
ٍ ‫طا َء ْبنَ يَس‬ َ ‫ أَ َّن َع‬،‫ أَ ْخبَ َرنِي َز ْي ُد بْنُ أَ ْسلَ َم‬،‫ك‬ ٌ ِ‫قَا َل َمال‬
َ َ َ ْ ْ
‫اص ال َح َسنَ ِة بِ َعش ِر أ ْمثالِهَا إِلى‬
ِ ‫ص‬ ْ َ ْ ُ ْ ْ َ َ
َ ِ‫ َو َكانَ بَ ْع َد ذلِكَ الق‬،‫َو َسلَّ َم يَقُوْ ُل إِذا أ ْسل َم ال َع ْب ُد فَ َحسُنَ إِ ْسالَ ُمهُ يُ َكف ُر هللاُ َعنهُ ك َّل َسيِّئَ ٍة َكانَ زَ لفَهَا‬
ِّ َ
‫ إِالَّ يَت ََجا َو ُز هللاُ َع ْنهَا‬،‫ْف َوال َّسيِّئَةُ بِ ِم ْثلِهَا‬ٍ ‫ضع‬ِ ‫َسب ِْع ِمئَ ٍة‬

Telah berkata Malik, telah memberitakan kepada kami Zaid bin Aslam, bahwa ‘Atha’ bin
Yasar memberitahu kepadanya, bahwa Abu Sa’id Al Khudri memberitahu kepadanya,
bahwasannya ia mendengar Rasulullah Shallallahu ‘Alaihi wa Sallam bersabda; Apabila
seseorang masuk Islam, dengan keislaman yang bagus maka Allah akan menghapuskan
semua kejahatannya yang telah lalu. Setelah itu balasan terhadap suatu kebaikan sebanyak
sepuluh kali sampai 700 kali lipat dari kebaikan itu, dan balasan kejahatan sebayak kejahatan
itu sendiri, kecuali pelanggaran tehadap Allah.Al Bukhari tidak menyebutkan nama gurunya,
padahal ia meriwayatkan hadits dari Imam Malik melalui perantara seorang rawi.

3. Hadith Mudallas
Definisi
َ َ‫ص ْي َغ ٍة تَحْ تَ ِم ُل ال ِّس َما َع َك َع ْن أَوْ ق‬
‫ال‬ ِ ِ‫ ب‬،ُ‫َّاوي ع َْن َش ْي ِخ ِه الَّ ِذي لَقِيَهُ َو َس ِم َع ِم ْنهُ َما لَ ْم يَ ْس َم ْع ِم ْنه‬ َ ‫أَ ْن يَرْ ِو‬
ِ ‫ي الر‬

Apabila seorang periwayat meriwayatkan (hadits) dari seorang guru yang pernah ia temui
dan ia dengar riwayat darinya (tetapi hadits yang ia riwayatkan itu) tidak pernah ia dengar
darinya, (sedang ia meriwayatkan) dengan ungkapan yang mengandung makna mendengar,
seperti “dari” atau “ia berkata”

Contoh; Hadits yang dikeluarkan oleh Imam Ahmad (4/289,303), Abu Dawud (5212), at-
Tirmidzi (2727) dan Ibnu Majah (3703) dengan jalan;

َ Xِ‫ان إِاَّل ُغف‬

‫ر‬X ِ ‫افَ َح‬X ‫َص‬ ِ Xَ‫ َما ِم ْن ُم ْسلِ َمي ِْن يَ ْلتَقِي‬:‫صلَّى هَّللا َعلَ ْي ِه َو َسلَّ َم‬
َ ‫ان فَيَت‬X َ ِ ‫ب قَا َل قَا َل َرسُو ُل هَّللا‬ ِ ‫ق َع ِن ْالبَ َرا ِء ْب ِن ع‬
ٍ ‫َاز‬ َ ‫عَن أَبِي إِ ْس َحا‬ 
‫لَهُ َما قَ ْب َل أَ ْن يَتَفَ َّرقَا‬

Dari Abu Ishaq, dari Al Barra’ bin ‘Azib, ia berkata; Rasulullah Shallallahu ‘Alaihi wa
Sallam bersabda; Tidakah dua orang muslim yang saling bertemu lalu berjabat tangan
melainkan Allah akan mengampuni dosa-dosa mereka berdua sebelum mereka berpisah

4. Hadith Munqati’

ٌ ‫َما َكانَ فِ ْي إِسْنا َ ِد ِه ا ْنقِطَا‬

َّ ‫ع فِ ْي َما ُدوْ نَ ال‬
‫ص َحابِ ِّي‬

Apabila di dalam sanadnya ada inqitha’ (keterputusan) pada generasi di bawah tingkatan
shahabat
 Penjelasan Definisi
Apabila di tengah-tengah rangkaian sanadnya ada keterputusan; baik di satu tempat atau
lebih selama tidak terputus secara berturut-turut. Keterputusan itu terjadi pada generasi di
bawah tingkatan shahabat; seperti tabi’in atau generasi setelahnya. Sedangkan
apabila inqitha’ itu di atas generasi tabi’in maka namanya mursal.

Contoh;

Dalam hadits yang diriwayatkan oleh Nasa’i di dalam kitabnya as-Sunan (3/248) dengan

jalan;

ِ ‫ا‬XX‫ ُؤالَ ِء ْال َك ْل َم‬Xَ‫صلَّى هللاُ َعلَ ْي ِه َو َسلَّ َم ه‬

‫ت فِي‬ َ َ‫ ق‬،‫ ع َِن ْال َح َس ِن ْب ِن َعلِي‬،‫ ع َْن َع ْب ِد هللاِ ْب ِن َعلِي‬،َ‫ُموْ َسى بْنُ ُع ْقبَة‬
َ ِ‫ َعلَّ َمنِي َرسُوْ ُل هللا‬:‫ال‬
‫ْث ُدعَا ِء ْالقُنُوْ ِط‬ َ ‫ْال ِو ْت ِر … فَ َذ َك َر َح ِدي‬

Musa bin Uqbah, dari Abdillah bin Ali, dari Al Hasan bin Ali, ia berkata; Rasulullah
mengajarkan kepadaku beberapa kalimat itu di dalam shalat witir (…) lalu menyebutkan
hadits tentang do’a qunut.

Sanad hadits ini inqitha’. Al Hafidz Ibnu Hajar ra berkata di dalam kitab at-Talkhish Al

Khabir (1/264), “Abdullah bin ‘Ali adalah Ibnu Al Husain bin ‘Ali, tidak pernah bertemu
dengan Al Hasan bin Ali”

5. Hadith Mu’dal
Definisi

‫ان أَوْ أَ ْكثَ ُر بِشَرْ ِط التَّ َوالِي‬ ِ ‫َما َسقَطَ ِم ْن إِ ْسنَا ِد ِه َر‬
ِ َ‫اوي‬

Apabila dari sanadnya hilang dua rawi atau lebih dengan syarat secara berurutan

Penjelasan definisi

Hilang dua rawi atau lebih, yang dimaksudkan adalah para rawi di atas guru penyusun kitab.
Jika sanad yang hilang termasuk guru penyusun kitab dan gurunya sang guru , hadis itu
dinamakan mu’allaq. Hadis Mu’alaq akan dibahas setelah ini.

Contoh; Hadits yang diriwayatkan oleh Ibnu Abi Syaibah di dalam kitab Al Mushannaf
(5/286), dan juga Ibnu Abi Dun-ya di dalam kitab Dzimmu Al Malahi (80), dari jalan
Qatadah, ia berkata;

‫ ْال َك ْعبَتَا ِن ِم ْن َم ْي َس ِر ْال َع َج ِم‬:‫ قَا َل‬ ‫صلَّى هللاُ َعلَ ْي ِه َو َسلَّ َم‬ َّ ِ‫ُذ ِك َر لَنَا أَ ّن النَّب‬
َ ‫ي‬
Disebutkan kepada kami bahwa Rasulullah Shallallahu ‘Alaihi wa Sallam bersabda, kedua
mata kaki adalah kemudahan Bangsa ‘Ajam (non-Arab)

Qatadah yang dimaksud di sini adalah Qatadah ad-Di’amah as-Sadusi, Riwayatnya dari
tabi’in besar sangat agung, Pendapat yang lebih kuat, dalam sanad ini beliau telah
menghilangkan setidaknya dua orang rawi, yaitu seorang tabi’in dan seorang shahabat. Maka
hadits yang demikian ini dinamakan mu’dhol. Dan hadits mu’dhol derajatnya di bawah
mursal dan munqathi’, karena banyaknya rawi yang hilang dari sanad secara berurutan.

6. Hadith Ma'lul
The term which is well-known among the muhadditsin in naming this hadith is mu'allal
hadith, and some call it the hadith ma'lul. These two terms are not free from criticism because
they are not relevant to their use by the muhaddithins. They used both terms for the hadiths
which have a defective character. So that the most appropriate name is "mu'all", because the
word formed from "a'alla" (become disabled) which consists of four letters.
In the language mu'allal comes from the word ‫ فَهُ َو ُم َعلَّ ُل‬- ً‫ تَ ْعلِ ْيال‬- ‫ يُ َعلِّ ُل‬- ‫ عَلَّ َل‬which comes from the
root word 'illah (ٌ‫ ) ِعلَّة‬which means al-maradh = disease. It is as if this hadith contains a
disease that makes it unhealthy and insecure. In terms of 'illah or mu'allal are:
‫ص َّحتِ ِه َم َع أَ َّن الظَّا ِه َر ال َّسالَ َمةُ ِم ْنهَا‬ ْ ‫ث فَقَد ََح‬
ِ ‫ت فِي‬ ْ َ‫ض ٍة طَ َرأ‬
ِ ‫ت َعلَى ال َح ِد ْي‬ ٍ ‫ِه َي ِعبَا َرةُ ع َْن أَ ْسبَا‬
َ ‫ب َخفِيَّ ٍة غَا ِم‬
Meaning: Illah is the expression of some vague hidden causes that came in the hadith and
then made a defect in its validity in terms of being born safe from it.
Mu'allal hadith is:
The hadith that is seen in it contains' illah who defects the authenticity of the hadith, even
though it was born safe from i
From this definition it can be concluded that what is called illat according to the hadith
scholars must have two conditions, namely:
a. Hidden again is not visible.
b. There are defects that can damage the authenticity of the hadith.
Al-Khathib al-Baghdadi said, The way to know the illah of the hadith is to collect all the
lines of transmission, see the differences in raw material, make i'tibar on their position in
terms of memorization, and their position in terms of truth and accuracy.
So, the way to find out whether a hadith has a flaw that is mu'allal or not is to collect all the
lines of the hadith and its narrations, study it in depth, and see the differences in its raw
material, conduct i'tibar (analysis) of the position of the narrators in terms of memorization,
accuracy and correctness.

7. Hadith Mudhtarib 
In terms of mudhtharib it means (‫ ) ُم ْختَ ٌّل‬which is shaking, disorganized, confused, imbalanced,
abnormal, and having a sick mind. In terms of mudhtharib hadith is a hadith narrated by one
or many narrators in a different editorial form with a well-known narrative, even though they
are both strong so they cannot be recited (strongly determined) because they cannot be
reconciled '(combined).
Idhthirab (shaking) mostly occurs in sanad but sometimes also occurs in the eye. It is a hadith
dha'if.
An example of muththarib sanad is the hadith of Abu Dawud no. 689 in the Sunan which is
considered dha'if Al-Albani:
َ ُ‫ أَنَّهُ َس ِم َع َج َّده‬،‫ث‬
‫حُر ْيثًا‬ ٍ ‫ َح َّدثَنِي أَبُو َع ْم ِرو بْنُ ُم َح َّم ِد ْب ِن ُح َر ْي‬،َ‫ َح َّدثَنَا إِ ْس َما ِعي ُل بْنُ أُ َميَّة‬،‫ض ِل‬ َّ َ‫ َح َّدثَنَا بِ ْش ُر بْنُ ْال ُمف‬X،‫َح َّدثَنَا ُم َس َّد ٌد‬
‫ فَإ ِ ْن لَ ْم يَ ِج ْد‬،‫صلَّى أَ َح ُد ُك ْم فَ ْليَجْ َعلْ تِ ْلقَا َء َوجْ ِه ِه َش ْيئًا‬
َ ‫ «إِ َذا‬:‫صلَّى هللاُ َعلَ ْي ِه َو َسلَّ َم قَا َل‬ َ ِ ‫ أَ َّن َرسُو َل هَّللا‬،َ‫ ع َْن أَبِي هُ َر ْي َرة‬،‫ِّث‬ ُ ‫ي َُحد‬
ً
ُ‫ ثُ َّم اَل يَضُرُّ هُ َما َم َّر أَ َما َمه‬،‫ط خَ طّا‬ ْ ُ‫ فَإ ِ ْن لَ ْم يَ ُك ْن َم َعهُ َعصًا فَ ْليَ ْخط‬،‫صبْ َعصًا‬ ِ ‫فَ ْليَ ْن‬
The tradition of this hadith is idhthirab because several narrations between Ismail bin
Umayyah and Abu Hurairah have shaken the editorial to more than 10, including:
ٍ ‫ ع َْن أَبِي ُم َح َّم ِد ْب ِن َع ْم ِرو ب ِْن ُح َر ْي‬،َ‫ ع َْن إِ ْس َما ِعي َل ْب ِن أُ َميَّة‬-١
‫ث ي َُح ِّدثُهُ ع َْن َج ِّد ِه‬
‫ث ب ِْن ُسلَي ٍْم‬ ٍ ‫ ع َْن أَبِي َع ْم ِرو ْب ِن ُم َح َّم ِد ْب ِن َع ْم ِرو ب ِْن حُ َر ْي‬،َ‫ ع َْن إِ ْس َما ِعي َل ب ِْن أُ َميَّة‬-٢
ِ ‫ ع َْن َج ِّد ِه ُح َر ْي‬،‫ث‬
ٍ ‫ ع َْن أَبِي َع ْم ِرو ب ِْن ُح َر ْي‬،َ‫ ع َْن إِ ْس َما ِعي َل ب ِْن أُ َميَّة‬-٣
‫ ع َْن أَبِي ِه‬،‫ث‬
‫ ع َْن َج ِّد ِه‬،‫ ع َْن أَبِي ِه‬،‫ث‬
ٍ ‫ ع َْن أَبِي ُم َح َّم ِد ْب ِن َع ْم ِرو ْب ِن ُح َر ْي‬-٤
Sya'aib Al-Arnauth commented on this in ta'liq Shahih Ibn Hibban no. 2361, "Sanadnya
dha'if because of idhthirab and kemajhulan (unknown) Abu Muhammad bin 'Amr bin
Huraits and his grandfather. This hadith was preached by Sufyan Ibnu 'Uyainah, Asy-Syafi'i,
Al-Baghawi, and others. Ibn Qudamah said to Al-Muharrar, 'This is a hadith mudhtharib
isnad.' "
An example of Matan's mudhtharib is the hadith of Ibn Majah no. 1789 which is considered
dha'if munkar by Al-Albani:
ُ‫ أَ ْنهَا َس ِم َع ْته‬،‫س‬ ِ ‫ ع َْن فَا ِط َمةَ بِ ْن‬،‫ َع ِن ال َّش ْعبِ ِّي‬،َ‫ ع َْن أَبِي َح ْم َزة‬،‫ك‬
ٍ ‫ت قَ ْي‬ ٍ ‫ ع َْن َش ِري‬،‫ َح َّدثَنَا يَحْ يَى بْنُ آ َد َم‬:‫َح َّدثَنَا َعلِ ُّي بْنُ ُم َح َّم ٍد قَا َل‬
‫ق ِس َوى ال َّز َكا ِة‬ ٌّ ‫ْس فِي ْال َما ِل َح‬ َ ‫ «لَي‬:ُ‫صلَّى هللاُ َعلَ ْي ِه َو َسلَّ َم يَقُول‬
َ ‫ي‬ َّ ِ‫تَ ْعنِي النَّب‬
Al-Albani's assessment of the recitation of this hadith is seen from the poor memorization of
Sharik and Abu Hamzah Maimun Al-A'raj who confirmed Ahmad, Ad-Daruquthni, Al-
Bukhari, and An-Nasa`i. Judgment is munkar because this dha'if hadith contradicts the
saheeh hadith and even deviates from the verse, "Give to your relatives their rights, the poor,
and ibnu sabil." [17: 26]
From the point of view of idhthirab, this eye is different from other narrations even though it
is one sanead, for example the history of At-Tirmidhi no. 660 who rated dha'if Al-Albani:
َ‫ ع َْن فَا ِط َمة‬،‫ ع َْن عَا ِم ٍر ال َّش ْعبِ ِّي‬،َ‫ ع َْن أَبِي َح ْم َزة‬،‫ك‬ ُّ ُ‫ أَ ْخبَ َرنَا ُم َح َّم ُد بْن‬:‫َح َّدثَنَا َع ْب ُد هَّللا ِ بْنُ َع ْب ِد الرَّحْ َم ِن قَا َل‬
ٍ ‫ ع َْن َش ِري‬،‫الطفَ ْي ِل‬
َ‫ َوأَبُو َح ْمزَ ة‬، َ‫ْس بِ َذاك‬ ٌ ‫ «إِ َّن فِي ال َما ِل َحقًّا ِس َوى ال َّز َكا ِة» هَ َذا َح ِد‬:‫ال‬
َ ‫يث إِ ْسنَا ُدهُ لَي‬ َ َ‫صلَّى هَّللا ُ َعلَ ْي ِه َو َسلَّ َم ق‬
َ ‫ ع َِن النَّبِ ِّي‬،‫س‬ ِ ‫بِ ْن‬
ٍ ‫ت قَ ْي‬
ُّ‫صح‬ َ َ‫ َوهَ َذا أ‬،ُ‫يث قَوْ لَه‬ َ ‫اعي ُل بْنُ َسالِ ٍم َع ِن ال َّش ْعبِ ِّي هَ َذا‬
َ ‫الح ِد‬ ٌ َ‫ َو َر َوى بَي‬، ُ‫ضعَّف‬
ِ ‫ان َوإِ ْس َم‬ َ ُ‫ون األَ ْع َو ُر ي‬ ٌ ‫َم ْي ُم‬
It is surprising both from Sharik from Abu Hamzah from Ash-Sya'bi from Fatima but that
one negates and this one establishes. The purpose of this Hadith At-Tirmidhi is that apart
from property having zakat rights, it also has other rights as stated in Al-Isra` verse 26 above.
This is the correct one. Then At-Tirmidzi explained that this sanad was wrong because it was
true that this greeting belonged to Asy-Sya'bi narrated by Bayan and Isma'il bin Salim.