SIMULTANEOUS ANALYSIS OF HADITH QUALITY ABOUT SALĀM ELIMINATING THE FEELING OF OPPRESSION IN THE BOOK OF ḌAĪF ADĀB AL-MUFRĀD BY MUHAMMAD

The second source of Islamic values after Qur'an was hadith. Hadith was a credible source to explain the Qur'an which was still global. But in choosing a credible hadith to be used as a source of reference, must go through many stages, one of which is the quality of hadith. The quality of the hadith was a major consideration in an Islamic source. A hadith narrator named who in certain works has the quality of authentic traditions, but in other works he was judged to be ḍaīf by other scholars' hadiths. The article will discuss about the hadith about the greetings of al-Bukhārī in the book Adāb al-Mufrād which was judged to ḍaīf be by Naṣhīruddīn al-Albānī through criticizing his hadith in the Ḍaīf Adāb al-Mufrād book. This article tries to review the criticisms made by al-Albānī with the hadith research method simultaneously. Criticism of hadith that will be carried out has a specificity in assessing the quality of a hadith, because it was not only through criticism of matan and sanad, but also considers understanding in a hadith. So, this article will find the degree of a hadith which was discussed by considering the compatibility and meaning of a hadith.


Introduction
Hadith is the second source of Islam after The Quran. This is because hadith as bayān of the verses of the Quran which still has global meaning, general and infinite in meaning. In fact, in certain circumstances, Hadith can be a basis for legal provisions of certain law that have not been explicitly discussed in the Quran. 1 The understanding of a hadith is always interesting to discuss among many people, both from internal circles of muslim and from outside circles of Islam. It is proven that until now the hadith study regarding criticism of the authenticity of hadith, as well as the method of understanding hadith, is still developing. 2 Theoretically, the meaning of hadiths ṣaḥīḥ according to hadith scholars is a hadith that is narrated by an honest person, has a strong memory (dabit), which is sanad continuous, the matan is not syaz and not muallal. 3 Three conditions of the first term relate to sanad and the next two  The first step is to conduct a test of justice and the strength of memorization hadith narrators (tsiqah). This is done in order to find out the requirements of "adil and dabit in the narrator. Then the next step to researching sanad is to test the continuity of sanad. This is done in order to assess whether the hadith narrator's sanad continuity requirements are fulfilled or not.
The next stage is the conclusion of the sanad study. The conclusions to be drawn should only concern sanad, shouldn't conclude for example, this hadith is of authentic quality, because a conclusion like this is a jumping conclusion, because the requirements of ghayr syaz and ghayr muallal have not been fulfilled. The correct conclusion is: this hadith is of ṣaḥīḥ alisnad or hasan al-isnad or ḍaīf al-isnad quality.

b. Matan's research
The fourth condition of the Ṣaḥīḥ hadith is that the hadith's mind is not syaz.

c. Partial Research Conclusion
After doing sanad research and matan research, the next step is to conclude one sanad (partial) research, which is simply illustrated in the following table 11 : Hadith al-tabi 'through the narrative approach in one sanad to one shahabat.
Hadith al-syahīd with an approach to the narration of more than sanad to one shahabat. The steps for the hadith tawabi analysis are as follows: 1) Tracing and collecting the hadiths of other sanad in hadith tawabi '. 12 Damanhuri, Hadis-hadis  2) Analyze whether the narrators or the continuation of the hadiths can patch the weaknesses of the sanad so that it can improve the quality of the hadith or not.

Partial Analysis a. Sanad Research
The editorial of the hadith text that was studied was the hadith narrated by Abū 14 Damanhuri, Hurairah which was written by al-Bukhārī   1) The matan of the hadith is not syaz, because it does not contradict the argument of naqli, both al-Qur'an and hadith which are of higher sanad quality.
2) Matan of the hadith is also not exposed to illat, because it does not contradict the argument of aqli, either with common sense, senses, history, or science.
Thus it can be concluded that the observations of the hadith are of ṣaḥīḥ almatni quality.

c. Conclution of partial research
A partial conclusion to the hadith narrated by Abū Hurairah and written by al-Bukhari, is as follows: 1) There are 5 narrators in the sanad hadith, 2 people with tsiqah quality, 2 narrators who are Shaduq, and 1 narrator who is maqbul and has ḍaīf quality.
2) All the narrators of hadith have the status of teacher-student and there is a meeting, thus muttashil sanadnya.

Fiqh al-Hadit
The author restates the hadith that is The researcher tries to describe the understanding of hadith through the matan of the observations in the two hadiths.

a. Use of words ‫ل‬ ِ ‫َح‬ ‫ي‬ َ ‫ال‬
According to the author's understanding, that said ‫ل‬ ِ ‫َح‬ ‫ي‬ َ ‫ال‬ is a prohibition that is bound by conditions. This means that in the context of silencing our brother (because he is hostile) it is permissible as long as it does not exceed three days and silences the brother in order to lead to goodness..

The law of not greeting (Hajru) with
fellow Muslims for more than three days because hatred is haram to come face to face and not greet him. Someone who does not greet because they have never met, for example because they are at a far distance, is not considered hajru which is forbidden.

18
From Abi Ayub al-Ansari, "actually the Messenger of Allah SAW said; It is not lawful for a Muslim to keep his brother in silence for more than three nights in which the two of them meet and then this one turns away and that one turns away. The best of the two is the one who initiates the greeting". (HR. Muslim, Hadis No. 2560) And exempted from the prohibition of  According to Al-Khaththabiy, three days of silence a person is classified as a little time so that it can be forgiven.
However, there is an redactional of "ufiya (forgiven)" giving a signal that silencing someone for three days is not allowed. And a period of three days to silence someone as "rukhshah (relief)" in order to facilitate human nature. And also because the three days period (according to al-Khaththâbiy) is relatively small so it is natural to be forgiven. 29 There are also differing opinions regarding the silence for three days among Juz 8,hal.3146,Bairut,libanan, Al-Khaththabiy's explanation of the status of "three days" still needs to be contemplated, because the status of three days which he said was few, has not yet found a clear ground. In fact, in the Nahwu discipline (more than two = jama '/ many) as well as in Jurisprudence (such as things that cancel prayer, many movements / three movements) which means the number three is a large number. Also the reason for being allowed to be silent is for only three days, not four or five days. Islam is a manifestation of peace itself, because both come from the same root word. As in one of the 99 Asma Allah Research on the hadith syawahid, found five hadiths that have the same meaning as the hadith that is being studied, the five hadiths are of Ṣaḥīḥ quality. Thus what was originally the hadith in quantity was the hadith ahad, it was elevated to a famous hadith (ahad-masyhūr). The main hadith in the history of Abū Hurairah which was endorsed by al-Bukhārī has the quality of hasan lidzatihi, so that because this hadith (which is being researched) has five syawahid which are of authentic quality, then in terms of quality the hadiths studied are raised to become Ṣaḥīḥ lighairihi. So the conclusion is that the hadith about "Greetings Eliminating Hostility" is of quality Ṣaḥīḥ lighairihi. This conclusion strengthens the thesis of rejection of al-Albānī's judgment on the hadith which is considered ḍaīf only in terms of its sanad.
Assessment of the quality of the hadiths apart from the sanad aspect, also needs to consider matan, tawābi", as well as the syawahid of a hadith being studied..
In the hadith which examines the Greetings to Eliminate Hostility, it also teaches peace. That as a human being, it is not appropriate to linger in silence (in order to be hostile). Silencing someone in the name of religion with the aim that someone who is being ignored changes their behavior to be good can be an alternative to the educational process. However, the indwelling does not have to be continuous, because Islam teaches that everything has rules and levels. And the best way to improve relationships is by greeting and spreading greetings of peace between fellow brothers and sisters, both brothers in the faith or between faiths.