The Role of Sanad Studies in Ensuring the Authenticity of Mu'allaq Balaghât Hadiths in the Book of Muwatta' Malik

One of the separate studies in hadith scholarship is Imam Malik's narration model using sighat tahammul which is different from other scholars. That is with the hadiths balâghât (hadiths beginning with " ينغلب " or " هغلب هنأ " In the study of sanad in general, the hadith belongs to the category of munqathi' (sanad interrupted. This study focuses on the hadiths of Balaghât Muwattha' which are categorized as mu'allaq (dependent), by using the method of takhrîj hadith with the approach of I'tibâr, which examines the existence of other hadiths al-kutub at-tis'ah that support the narration of Imam Malik. From research it can be concluded, that the hadith balâghât mu'allaq in Kitab al-Muwaththa' has a muttashil supporting history from other hadith books, especially al-kutub at-tis'ah , so that with the existence of other muttashil narrations, making the hadith balâghât mu'allaq Malik can be used as a hujjah .


I'tibâr, Mutâbi' dan Syâhid
The Meaning of I'tibâr, Mutâbi', and Syâhid. Al-I'tibâr ( ), linguistically, is derived from the verb "itabara ( )", which means to have attention paid to a matter to determine another similar matter. Technically, it refers to tracing the paths of hadith narrations that a single narrator exclusively reports to ascertain whether other narrators corroborate the same narration. Therefore, the purpose of Al-I'tibâr is to have hadith collections examined to determine whether a hadith narrated by one compiler in a particular book is also narrated by other compilers or not.
Al-mutâbi' ( ), also known as Al-tâbi' ( ), linguistically is the active participle of the Arabic word "mutâba'ah" ( ). Linguistically, mutâba'ah means "to be in accordance with, to match". According to the terminology of hadith scholars, tâbi' ( ) has the following meaning: "It refers to a hadith in which its narrators share the same wording and meaning, or only the meaning, with the narrators of the individual hadith, along with a consensus among them regarding the companion." 4 Al-Syâhid ( ) linguistically is the active participle of the Arabic word "syahâda" ( ).
It is called so because it witnesses the isolated hadith has an origin/source and strengthens it. This is similar to a witness supporting a prosecutor's statement, reinforcing it.
In the terminology of Muhadditsîn (scholars of hadith), syâhid refers to: "a hadith in which its narrators agree with the narrators of an individual hadith, both in wording and meaning or only in meaning, even though these two hadiths originate from different companions (sahabah).". 5 Based on the definition above, it can be explained that the difference between mutâbi' and syâhid lies in the companions (sahabah). If the chain of narration and the supporting chain of narration originate from the same companion, then the supporting chain of narration is called mutâbi'. However, if it is known that the two hadiths originate from different companions, then the supporting chain of narration is called syâhid.

The Urgency of Studying Mutâbi' and Syâhid
The study of mutâbi' and syâhid is very important. From the previous explanation, it can be understood that the study of mutâbi' and syâhid is aimed at determining whether a hadith narrated by one narrator in a book is also narrated by other narrators in their respective books, and it strengthens the status of the hadith by considering the quality of other narrations. 6 The Mu'allaq hadiths in the Kitab Muwattha' 4 Thahhan. 5 Thahhan, Taisîr Musthalah Al-Hadîts. 6 Hafizzullah, "Hadis-Hadis Balaghat Marfu' Dalam Kitab Muwattha' Imam Malik." From preliminary research, the author has found 22 Mu'allaq hadiths in the Kitab Muwattha'. However, the author will only focus on 7 selected hadiths as an illustration in this discussion.

7
Analysis of the Chain of Narrators: Imam Malik narrates This hadith directly from the Prophet Muhammad (peace be upon him) (marfu'). Its position in the Muwattha' is as a principal hadith mentioned in the chapter "Mâ Yukrah min Al-Shadaqah" in Al-Jâmi'.
Through further investigation, several narrations support this chain of narrators (sanad) in a connected manner (maushûl), including: a. Narration by Muslim, through two narrations: The narrations above are attributed to Abbas bin Abdul Muthallib, and they all support the hadith narrated by Imam Malik in terms of its meaning, despite some variations in the wording. In one narration, the wording is: ِل‬ while in the narration of Imam Malik, the wording is: " From the above sanads, the chain of narrators can be described as follows: All the narrations above originate from Ibn Shihab Al-Zuhri, who is known as the teacher of Imam Malik. Furthermore, with the support of the narration of Muslim through the chain of Abdullah bin Muhammad, which states that the hadith comes from Imam Malik through his teacher Ibn Shihab, it is sufficient reason to conclude that the hadith originates from his teacher (Ibn Shihab).
With the presence of several authentic chains of narration that serve as mutābi' (concurring reports) as previously presented, all of which support the narration of Imam Malik, it can be classified as a reliable hadith. It can be used as a valid source of evidence (hujjah).

The Second Hadith
Analysis of the Chain of Narrators: The chain of narration for this hadith is reported with a mu'allaq chain. 12 This hadith's narration chain is reported with a mu'allaq chain, where Imam Malik attributed it directly to the Prophet Muhammad (SAW). Imam Malik included this hadith as a supporting hadith in his book Wuqût Al-Shalâh, specifically in the Jâmi' Al-Wudhu' chapter. 13 From the investigation, several narrations are found that support this chain of transmission: a. The narration of Ibn Majah comes from three different chains of transmission: 14

2)
The chain of transmission through Ishaq bin Ibrahim bin Habib, from Al-Mu'tamir bin Sulaiman, from Laits, from Mujahid from Abdullah bin Umar.
b. The chain of transmission through Ahmad bin Hanbal, from Abu Mu'awiyah, from Al-A'masy, from Salîm, from Tsauban. 15 c. The chain of transmission through Riwayat Al-Dârimi from Muhammad bin Yusuf, from Sufyan, from Manshur and A'masy, from Salim bin Abi Al-Ja'di, from Tsauban. 16 The hadiths narrated from those books differ in wording from the hadith narrated by Imam Malik in Al-Muwatta'. In the narration of Imam Malik, the wording of the hadith is: " " (Wa'amalu wa khayru a'malikum al-salah), which means "And perform the prayer, as it is the best of your deeds." However, in the narration from other sources, the hadith varies. For example, the narration from Abdullah bin Amr bin Ash has the wording: " " (Wa'lamu anna min afdaali a'malikum al-salah), which means "And know that one of the best of your deeds is prayer," and the narration from Tsauban has the wording: " " (Wa'lamu anna khayra a'malikum al-salah), which means "And know that the best of your deeds is prayer." Only one narration from Ibn Majah, through the chain of Abu Umamah, shares the wording " " (Wa khayru a'malikum al-salah), which means "And the best of your deeds is prayer," but it still has a difference in the beginning of the text which starts with " " (Istaqimoo, wa ni'ma in istaqamtum), meaning "Be upright and how excellent it is if you remain upright." From the combination of several chains of narration above, the following sanad can be depicted: The above sanad depicts that the hadith is narrated by three companions of the Prophet, namely Abu Umamah, Abdullah bin Amr, and Tsauban. Among these narrators, none of them are mentioned as the teachers of Imam Malik. Nevertheless, all these narrations are muttasil (connected), and Shu'aib Al-Arnauth evaluates the narration of Ibn Majah. 17 and Ahmad bin Hanbal 18 as an authentic narration /"shahih".
With the presence of several shahih narrations that serve as mutābi', as previously mentioned, such as those found in Ibn Majah and Ahmad bin Hanbal's collections, which all mutually support the narration of Imam Malik, it can be classified as a maqbūl hadith and can be used as a hujjah (evidence) in Islamic scholarship, specifically within the field of Hadith studies..

The Third Hadith
Analysis of the Chain of Narrators: This hadith is the main hadith found in the book: Al-Quran, bab: Al-'Amal fi Al-Duâ' 19 . Basically, this hadith is classified as a mu'allaq hadith, as Imam Malik does not mention the narrators who transmit the hadith between him and the Prophet Muhammad (peace be upon him).. Among the three narrations mentioned above, only the narration of Al-Tirmidhi has the same wording as the narration of Imam Malik. However, the hadith narrated by Al-Tirmidhi has a longer text. As for the last two narrations, both of them have slightly different wording compared to the narration of Imam Malik. Ahmad bin Hanbal uses the wording " ", However, Al-Hakim narrates it with the wording, " ". From the three narrations, it can be understood that the hadith originated from three companions, namely Ibn Abbas, Mu'adh bin Jabal, and Tsauban. In the chain of narration of Al-Tirmidhi, there is the name Ayyub bin Abi Tamimah, a teacher of Imam Malik. 23 This possibility suggests that Imam Malik's narration may also have originated from his teacher, Ayyub bin Abi Tamimah.
Syaikh Al-Albâni considers the narration of Al-Tirmidhi to be a narration that is shahih 24 , However, the narration of Ahmad bin Hanbal is evaluated as weak (dha'if) by Syu'aib Al-Arnauth, due to Abdurrahman bin 'Aisy being a narrated with mudhtharrib (inconsistency). 25 With the presence of shahih (an authentic narration) from the chain of Al-Tirmidhi that serves as a mutâbi' and supports the narration of Imam Malik, the narration of Imam Malik can be classified as accepted (maqbul) and can be used as an authoritative hadith (hujjah)

The Fourth Hadith
Sanad analysis: This hadith is a primary hadith found in the book : Al-Quran, bab: Al-'Amal fi Al-Duâ' 26 . Basically, this hadith is classified as a mu'allaq hadithThis hadith is classified as a mu'allaq hadith because Imam Malik did not mention the narrators who transmitted the hadith between him and the Prophet Muhammad (peace be upon him). However, this hadith is supported by four narrations: In the narration of Imam Malik mentioned above, the wording " " (There is no caller who calls to guidance except that he will have the reward similar to those who follow him) is used, employing the negation particle " " (ma) in the wording. However, in other narrations, the wording does not include the negation particle, and it is stated as " " (Whoever calls to guidance will have a reward) without the negation particle. Additionally, there is an additional wording, " " (And whoever calls to misguidance), which is not found in the narration of Imam Malik. Despite the differences in the wording of the narration chains, these differences still refer to the same meaning.
From the several chains of narration above, the chain of narration can be described as follows:: 27 Al-Naisabūrī, Shahih Muslim. 28  From the four narrations mentioned above, it can be understood that the hadith originated from Abu Hurairah. None of these narrations mention the name of Imam Malik in their chains of narration. However, among the narrators in the chains of narration, the name of Imam Malik's teacher, Al-'Ala' bin Abdurrahman, is mentioned. He is classified as a shighâr Al-tâbi'in and is considered one of the scholars of Madinah. Based on this, it is possible that Imam Malik narrated this hadith through the chain of his teacher.
With the presence of several authentic narrations that support and corroborate the narration of Imam Malik, his narration can be classified as maqbul (accepted) and can be considered a valid source of evidence (hujjah).

The Fifth Hadith
Sanad analysis: This hadith is directly narrated by Imam Malik from the Prophet Muhammad (SAW) (marfu'). Its position in Muwattha' is as a supporting hadith that is quoted in the book: Al-Hajj, chapter: Mawâqît  This narration is supported by three additional narrations: a. The chain of narration goes as follows: Abu Daud, Qutaibah bin Sa'id, Sa'id bin Muzahim, his father Muzahim, Abdul Aziz bin Abdullah, and Muharrisy Al-Ka'biy 32 . These three narrations have significantly different wording compared to the narration of Imam Malik. However, the meanings conveyed in these three narrations support the meaning of the hadith narrated by Imam Malik.
Based on the various chains of narration provided above, the range of the transmission can be depicted as follows:: The chain of narrators above indicates that the hadith originates from one companion of the Prophet, namely Muharrisy Al-Ka'biy. Among the recorded narrators, the name Yahya bin Sa'id is found in the chain of Al-Tirmidhi. As discussed earlier, Yahya bin Sa'id is counted among the teachers of Imam Malik 35 . Indeed, based on the presence of Yahya bin Sa'id in the chain of Al-Tirmidhi's narration, who is considered one of the teachers of Imam Malik, it is possible that Imam Malik's chain of narration is derived from his teacher. However, further research and analysis are required to establish a definitive connection between Imam Malik's narration and his teacher Yahya bin Sa'id.
Regarding the quality of this hadith, Al-Tirmidhi states that no other narration from Muharrisy Al-Ka'biy has been found except for this one hadith. Therefore, this hadith is considered as both hasan (good) and gharib (uncommon). The hadith is reliable in its chain of narration, and it is not widely reported from other sources. The hadith is reliable in its chain of narration, but it is not widely reported from other sources. 36 , However, Ibn Abdil Bar considers this hadith as sahih (authentic), while the narration of Abu Dawood. 37 dan Al-Nasâi 38 is also considered as sahih (authentic) by Sheikh Al-Albani.

The Sixth Hadith
Analysis of the chain of narration (sanad) of the hadith: This hadith is directly narrated by Imam Malik from the Prophet Muhammad (peace be upon him) with a marfu' (elevated) status. In the Muwatta', this hadith holds a position as a supporting narration in the book Al-Haj, specifically in the chapter titled "Mâ Jâa fi Man Uhshira bi 'Aduwwin." 39 This transmission chain is strengthened by several other hadiths by maushûl,: a. Several transmission chains of Al-Bukhari. 40 : 1) From his teacher Abdullah bin Yusuf, from Malik bin Anas, from Nafi', from Abdullah bin Umar.
2) From his teacher Muhammad bin Yahya, from Yahya bin Shalih, from Mu'awiyah bin Sallam, from Yahya bin Abi Katsir, from Ikrimah, from Ibn Abbas. 3) From his teacher Ahmad bin Muhammad, from Abdullah, from Yunus, from Ibn Shihab Al-Zuhri, from Salim, from Abdullah bin Umar. 4) From his teacher Muhammad bin Abdurrahim, from Abu Badr Syuja' bin Al-Walid, from Umar bin Muhammad, from Nafi', from Abdullah bin Umar. 5) From his teacher Quthaibah, from Malik, from Nafi', from Abdullah bin Umar. b. The transmission chain of Muslim from Yahya bin Yahya, from Malik, from Nafi', from Abdullah bin Umar. 41 c. The transmission chain of Al-Nasai from Muhammad bin Abdullah bin Yazid, from his father Yazid bin Abdullah, from Juwairiyah, from Nafi', from Abdullah bin Umar. 42 d. The transmission chain of Ahmad bin Hanbal from Abdurrahman, from Malik, from Nafi', from Abdullah bin Umar. 43 In general, there are differences in wording among all these narrations compared to the narration of Imam Malik. However, fundamentally, all these variations in wording lead to the same meaning, which is to explain the sequence of the rituals of Hajj performed by Prophet Muhammad (peace be upon him) and the companions when they were intercepted by the Meccan forces at Hudaibiyah before the peace agreement was reached between the Muslims and the Meccan forces (the Treaty of Hudaibiyah).
From the several chains of narration mentioned above, the trajectory of the hadith transmission can be depicted as follows: The depiction from the aforementioned chains reveals that the hadith in question originates from Abdullah bin Umar and Abdullah bin Abbas. The name of Imam Malik is found in several of these chains, such as the narration of Al-Bukhari through the chains of Abdullah bin Yusuf and Qutaibah, as well as the narrations of Muslim and Ahmad bin Hanbal.
The presence of Imam Malik in the rijal (chain of narrators) strengthens the notion that Imam Malik's narration can be traced back to those chains, specifically through the Nafi' chain from Ibn Umar. However, there is also a possibility that Imam Malik transmitted the hadith from his other teacher, Ibn Shihab Al-Zuhri, as evident in the narration of Al-Bukhari through the chain of Ahmad bin Muhammad. On the other hand, in the two other narrations, such as the narrations of Al-Bukhari through the other two chains (Muhammad bin Abdurrahim and Muhammad bin Yahya), and the narration of Al-Nasai, Imam Malik's name is not mentioned.
The existence of other reliable and corroborating narrations (mutâbi' and syâhid) within the chain of Imam Malik, such as those found in the works of Al-Bukhari, Muslim, Al-Nasai, and Ahmad, classifies Imam Malik's narration as accepted (maqbul) and holds significant weight as an authoritative reference (hujjah).

The Seventh Hadith
Analysis of the chain of narration (sanad) of the hadith: This balaghah hadith has a mu'allaq sanad (suspended chain of narrators), which is discussed in the book Al-Haj under the chapter titled Al-Istilam fi Al-Thawaf as the main/fundamental hadith". 44 All the narrations mentioned above exhibit significant variations in wording when compared to the narration of Imam Malik. They also feature lengthy textual expressions. However, the essence of all these narrations supports the meaning conveyed by Imam Malik's narration, which explains that the Prophet Muhammad (peace be upon him) touched Al-Rukn Al-Aswad before leaving Masjid al-Haram.
From the various chains of narration mentioned above, the trajectory of the hadith transmission can be depicted as follows: Tufail. On the other hand, the last narration (the narration of Abu Uwanah) originates from Jabir bin Abdullah.
In all of the mentioned narrations, the name of Imam Malik is not found within their chains of narrators. However, upon examining the names of the narrators in all the chains, it is discovered that in the chain of Abu Uwanah, the name Ja'far bin Muhammad bin Ali bin Husain appears. It is worth noting that in the book of rijal (biographical evaluations), Ja'far bin Muhammad bin Ali bin Husain is recorded as one of the teachers of Imam Malik, as explained by Al-Dhahabi. 49 , Al-Mizzi 50 , and Musthafa Al-A'zami 51 . As for the other chains of narration, the name of Imam Malik's teacher is not found. Instead, the names of Imam Malik's students, such as Waki' bin Al-Jarrah, appear in those chains. 52 In the chain of Ibn Majah, and Abu 'Ashim Al-Dhahhak bin Makhlad 53 In the chain Abu Daud, However, upon examining the names of Ma'ruf bin Khardabuz and Abu Thufail, no data was found indicating that Imam Malik was ever recorded as a student or teacher of theirs. Based on this, it is possible that Imam Malik narrated the hadith in question from his teacher, Ja'far bin Muhammad, following the chain of narration through Abu 'Uwanah.
With the presence of several authentic narrations by Imam Muslim that are mutâbi' (consistent) and syâhid (corroborating) with each other, all of which support the narration of Imam Malik, Imam Malik's narration can be classified as maqbul (accepted) hadith and can be used as evidence (hujjah).

Conclusion
Based on the previous explanation, the following two conclusions can be drawn: a. By utilizing the study of I'tibar, both through the patterns of syâhid and mutâbi' in the balâghât hadiths within the category of mu'allaq narrations of Imam Malik, it is known that these hadiths have mutâbi' and syâhid that can be found in other hadith collections, whether in terms of wording (lafzhi) or meaning (maknawi), with the following conditions: 1) If the name of Imam Malik is found in the chain of narration of a hadith positioned as mutâbi' or syâhid, it is assumed that the narrators mentioned in that chain are narrators not mentioned in the chain of narration of hadiths by Imam Malik.
2) If the name of Imam Malik is not found in the chain of narration of a hadith positioned as mutâbi' or syâhid, but one of the names of Imam Malik's teachers is found in that chain, it is assumed that Imam Malik essentially received the hadith from that teacher, and the narrators mentioned in that chain are narrators not mentioned in the narrations of Imam Malik. b. The presence of authentic mutâbi' and syâhid in other books regarding the balâghât mu'allaq hadiths makes them acceptable (maqbul) and can be used as evidence (hujjah) when considering the hadiths that are mutâbi' or syâhid with them. However, if the chain of mutâbi' and syâhid is weak (dha'if), then the narration of Imam Malik cannot be considered as evidence (hujjah) and remains subject to the original ruling of the mu'allaq hadith, which is weak (dha'if).