AJIS
Academic Journal of Islamic Studies Institut Agama Islam Negeri (IAIN) Curup.
Indonesia ISSN 2580-3174, .
2580-3190 .
Volume 10.
Number 1, 2025 |Page: 99-116 DOI: http://doi.
org/10.
29240/ajis.
Analysis of Takhrij Hadith in the DSN-MUI Fatwa on Halal Tourism: A Critical Study of the Sanad and Matan Muhammad Fahmi1*.
Ulfianti2.
Mohammad Izdiyan Muttaqin3.
Mulawarman Hannase4 1,2,3,4Universitas Indonesia *Corresponding Author.
E-mail: muhammad.
fahmi44@ui.
Abstract.
DSN-MUI Fatwa No.
106/DSN-MUI/X/2016 regarding halal tourism is a significant reference in Indonesia.
This research analyzes the authenticity of the hadiths within this fatwa using a qualitative method with a takhrij al-hadith approach, focusing on the quality of the sanad .
hain of narrator.
and matan .
The primary data sources are the DSN-MUI fatwa, hadith collections, and narrator biographies .
ijal alhadit.
such as Tahzib al-Tahzib and Tahzib al-Kamal.
Findings indicate that two hadiths narrated by Imam Ahmad and Imam al-Baihaqi are classified as dhaif .
but may be used for fadha'il al-a'mal .
irtues of deed.
if their weaknesses are not Conversely, a hadith narrated by Abd al-Razzaq is deemed sahih .
This study contributes by performing takhrij from Mashadir al-Asliyah .
rimary source.
on the hadiths of the halal tourism fatwa, an underexplored area.
Keywords: DSN-MUI Fatwa.
Hadith Authenticity.
Halal Tourism Hadith.
Sanad and Matan.
Takhrij al-Hadith.
Introduction Currently, it is known that the global Muslim population has reached 2 billion, making Islam the largest religion in the world, thereby expanding global halal market opportunities.
As reported in the State of the Global Islamic Economy.
Muslim consumers worldwide spent approximately US$2.
29 trillion in 2022 across various halal sectors, including food, pharmaceuticals, cosmetics, fashion, tourism, and recreational media.
1 These sectors represent core products and services that influence the value of the Islamic economy, which has shown a growth rate of 9.
5% per year.
1 Dinar Standard.
AuState of the Global Islamic Economy Report,Ay 2023, h.
https://halal.
id/wp-content/uploads/2023/12/SGIER-2023_compressed.
100 | AJIS : Academic Journal of Islamic Studies, vol.
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The percentage indicates the global halal trend that can contribute positively to the economy, particularly in the halal tourism Halal tourism encourages Muslims to travel using halal concepts, which involve integrating Islamic values into all tourism activities.
According to the latest data from the Global Muslim Travel Index 2024, the global Muslim travel market is projected to surge to approximately 145 million international arrivals in 2023, following the COVID-19 pandemic that resulted in a 90% decrease in demand for halal Furthermore, the figures recorded for 2023 are predicted by the Global Muslim Travel Index to rise to between 164 and 168 million in the subsequent years, with an estimated expenditure for the halal tourism sector reaching USD 255 billion.
2 The significant spending and number of international arrivals for halal tourism contribute to the country's foreign exchange earnings, as Budiman.
Mustahal, and Basit found.
3 There are four key factors in the GMTI (Global Muslim Travel Inde.
assessment for determining halal tourism: ease of access to tourism, internal and external communication at tourist destinations, the environment of tourist destinations, and the provision of services at tourist destinations.
4 Specifically, the IMTI (Indonesia Muslim Travel Inde.
announced that the top five priority halal tourism destinations in Indonesia for 2023 are West Sumatra .
core: .
West Nusa Tenggara .
Central Java .
DKI Jakarta .
, and Riau .
Halal tourism is highly encouraged, and this recommendation is mentioned in numerous surahs and verses of the Quran, such as Surah Ali-Imran: 137.
Al-AnAoam: 11.
Al-Nahl: 36.
Al-Naml: 69.
Al-AoAnkabut: 20.
Ar-Rum: 9 and 42.
SabaAo: 18.
Yusuf: 109.
Al-Hajj: 46.
Father: 44.
Ghafir:
82 and 21.
Muhammad: 10.
Yunus: 22.
and Al-Mulk: 15,6 as well as 2 Fazal Bahardeen et al.
AuBRIDGING JOURNEYS Spotlight on RIDA Framework
Accessible Travel
GMTI
2024,Ay https://w.
com/reports/global-muslim-travel-index-2024.
3 Fathan Budiman Fathan.
Mustahal, and Abdul Basit.
AuHalal Tourism as a Means of Empowering the PeopleAos Economy,Ay International Journal of Social Science and Religion (IJSSR).
February 23, 2022, h.
27, https://doi.
org/10.
53639/ijssr.
4 Siti Nur Azizah.
Toward Halal Dinamika Regulasi Produk Halal Di Indonesia (Jakarta: Mizan, 2.
, h.
5 Fazal Bahardeen.
Tawfiq Ikhtianto, and Denny Andriana.
AuIndonesia Muslim Travel Index,Ay https://w.
com/download/downloadfile.
html?file=y1SNzTAI_IMTI_2 023_(Extrac.
6 Satriana Eka Dewi and Faridah Hayyun Durrotul.
AuWISATA HALAL:
PERKEMBANGAN.
PELUANG.
DAN TANTANGAN,Ay 2018, h.
39, https://ejournal.
id/JHPR/article/view/10509.
Muhammad Fahmi et.
al : Analysis of Takhrij Hadith in the DSN-MUI Fatwa .
Surah Quraysh: 2.
Al-Maidah: 3.
Al-Taubah: 60.
Al-Nisa:
These verses discuss travel for spiritual, physical, and social purposes.
More specifically, they explain one of the strategies for submitting to Allah: to witness firsthand the beauty and blessings of His creations.
Psychologically, travelling helps reduce stress and improve health.
Similarly, in the books of hadith, many hadiths explain the permissibility of travelling for leisure.
Halal tourism is a concept of travel designed based on the principles of halal as taught in Islam.
This concept encompasses providing halal food, facilities that cater to the needs of Muslim travellers, environments that align with religious values, and respect for Islamic traditions and culture.
8 There are various theories and approaches related to the implementation of Halal Tourism.
One of them is the economic approach, which highlights the potential of Halal Tourism as a profitable business opportunity.
This approach is based on the high demand from Muslim travellers who seek travel experiences that meet their religious needs.
This includes infrastructure development, service provision, and product development that support those needs.
In the writings of various authors across different scholarly disciplines such as theology .
, jurisprudence .
, principles of jurisprudence (Ushul Fiq.
Quranic exegesis .
Hadith commentary (Sarah hadi.
Sufism .
, and linguistics many Hadiths are positioned as foundational arguments .
or supporting evidence .
However, most of these authors often do not adequately perform takhrij .
racing and verificatio.
for the Hadiths they cite.
They do not always attribute these Hadiths to their original sourcebooks, nor do they frequently clarify the quality of the Hadiths, whether they are sahih .
, uasan .
, or dhaif .
About this, the researcher found a Fatwa concerning halal tourism, which includes Hadiths whose quality has not been specified.
The researcher intends to investigate the Hadiths contained therein because it is important to ascertain their quality.
7 Azizah.
Toward Halal Dinamika Regulasi Produk Halal Di Indonesia, h.
Soraya Ratna Pratiwi.
Susanne Dida, and Nuryah Asri Sjafirah.
AuStrategi Komunikasi Dalam Membangun Awareness Wisata Halal Di Kota Bandung,Ay Jurnal Kajian Komunikasi 6, no.
: h.
9 Abdul Kadis Jaelani.
AuPengembangan Destinasi Pariwisata Halal Pada Era Otonomi Luas Di Provinsi Nusa Tenggara BaratAy 5, no.
: h.
https://ejournal.
id/ejurnal/index.
php/jp/article/view/3277/pdf.
102 | AJIS : Academic Journal of Islamic Studies, vol.
10, no.
Literature Review Many hadiths explain the permissibility of travelling for leisure.
The author identified several previous studies related to this research First is the work of Wahyudin Darmalaksana and Busro, entitled "Halal Tourism: A Sharia Economic Perspective - A Study of Takhrij Hadith.
" Methodologically, the research has similarities in the use of the hadith takhrij method.
However, significant differences exist in the object of the studied hadith and the source of reference used.
Wahyudin Darmalaksana and Busro refer to the Kutub al-Tis'ah, which is contained in the hadith encyclopedia.
In contrast, the author in this study refers to Mashadir al-Asliyah .
rimary source.
as the main basis for performing takhrij hadith.
This difference indicates an original contribution regarding the approach and the reference sources used.
Secondly, the author also found a study conducted by Saiful Bahri and Muamar Khadafi titled "The Implementation of DSN-MUI Fatwa No.
108/DSN-MUI/X/2016 on the Muslimah Swimming Pool Business.
Although the same data source was used, namely DSN-MUI Fatwa No.
106/DSN-MUI/X/2016, the focus of this research is different.
Saiful Bahri and Muamar Khadafi emphasized the fatwa's implementation aspect in the Muslimah swimming pool business context.
In contrast, the author of this study focuses on analyzing the hadiths that form the basis of the fatwa.
Thus, this research contributes to the novelty of examining the theoretical and normative aspects of the hadiths underpinning the fatwa, which have not been elaborated upon in depth in previous studies.
Thus, this research has originality in terms of methodological approach, reference sources, and focus of study, distinguishing it from previous studies mentioned.
Scholars .
agree that both sahih and hasan hadiths can serve as evidence .
and be practised daily.
10 It is different regarding hadith dhaif, which cannot be used as an argument.
However, scholars differ in their opinions regarding the law of practice.
Most scholars believe that the hadith can be practised, but with three conditions, as Ibn Hajar explained: first, it has been agreed that the weakness is not severe.
So, the hadith of a liar, a person accused of lying or whose many mistakes should not be used, must be included in the general principle .
hich already exists in the Shari.
so that a hadith that is completely fabricated without any basis should not be used at all, 10 Mahmud Tahhan.
Taisir Musthalah Al-Hadis (Riyadh: Maktabah al-MaAoarif, 2.
Muhammad Fahmi et.
al : Analysis of Takhrij Hadith in the DSN-MUI Fatwa .
thirdly, in practice, one should not believe that the hadith came from the Prophet PBUH, so as not to rely on him for something he did not say.
Research Methods This type of qualitative research is through library research that focuses on studying the validity of the hadith sanad.
12 The primary method employed is the hadith takhrij method, which utilizes either Maktabah Shamilah or the digital process.
13 To search for hadith based on keywords contained in the hadith.
The primary data source used in this study is DSN-MUI Fatwa No.
106/DSN-MUI/X/2016, which contains hadiths that are the object of the researcher's study.
Data related to hadith are obtained from various hadith books and biographies of hadith The researcher refers to Mashadir al-Asliyah .
rimary source.
as the main foundation in the process of takhrij hadith.
addition, data on the quality and condition of the narrators of the hadith are taken from books that specifically discuss the study of narrators .
, such as Tahzib al-Tahzib and Tahzib al-Kamal, as well as other relevant references in the field of biography of hadith narrators.
Results and Discussions Before the researcher undertakes the takhrij process, they must clarify the definition of Takhrij, its benefits, and its importance to Al-Takhrij is from the term "kharraja - yukharriju.
" It is an intransitive verb with the meaning "to come out".
The muta'addi and the transitive part of it: al-Takhrij and alIkhraj, highlighting the thing and making it apparent, such as their saying.
AuHe brought him out in knowledge and literature, he trained him and taught him,Ay meaning he highlighted and demonstrated it.
It is also mentioned in the book Lisan al-Arab.
Takhrij in language has two meanings: Takhrij if some places sprout and it does not sprout some of them, and a Takhrij that he wrote and left out places in it that he did not 11 Nurruddin AoItr.
Manhaj Al-Naqd Fi Ulum al-Hadis (Damaskus: Dar al-Fikr, 1.
12 Saifuddin SaAodan.
AuTHE QUALITY OF THE CHAIN (SANAD) OF HADITH CONCERNING THE LEGAL GUARDIAN (WALI) OF THE NIKAH,Ay Petita: Jurnal Kajian Ilmu Hukum Dan Syariah 8, no.
2 (November 1, 2.
: h.
https://doi.
org/10.
22373/petita.
13 Andi Rahman.
Kritik Sanad Dan Matan Hadis (Tangerang Selatan: Maktabah Darus-Sunnah, 2.
, h.
14 Al-Khalil bin Ahmad al-Farahidi.
Al-AoAin (Beirut: Dar Maktabah al-Hilal, n.
104 | AJIS : Academic Journal of Islamic Studies, vol.
10, no.
Ay15 Takhrij terminology indicates the location of the hadith in its sources, from which it was taken out with its chain of transmission.
Then, indicate his rank when necessary.
16Ay No one doubts the leadership of grading, as it is not permissible for a student of knowledge, especially a specialist in hadith, to narrate a hadith without knowing who among the imams narrated it and his rank.
Whether or not it is true.
Ay17 The process of Takhrij is fundamental because it is a basis for knowing the Sunnah of the Prophet, upon which the understanding and interpretation of the Qur'an are based, as God Almighty made its explanation to the Messenger, may God bless him and grant him peace, in his saying:
AOIA
a A aOaIe aEeIa aEa eO aE aE eE a aE a a a acO EEIac a aIIa a aE aEa aNO eI aOEa aEacNa eI OaEac aA.
{And We sent down to you the Remembrance that you may make clear to the people what was revealed to the.
[An-Nahl: .
So it is based on it.
The course of the rulings and their details, and by them the permissible, is known from the forbidden and other things.
The most important fruit of applying the principles of graduation is memorizing the Sunnah and preserving it from distortion, distinguishing between correct and invalid texts and recognizing what is preserved from its deviations and objectionable elements.
As for the approach the researcher will follow in this process, as mentioned in the previous chapter, it is the approach of Jamal al-Din alZayla'i .
762 AH), who collected all the narrations from all their paths, along with an explanation of their locations in the original hadith books.
The researcher also follows Mahmoud Tahan's approach in studying the chains of transmission, as his approach is considered complete and To facilitate his research, the researcher uses the electronic encyclopedia, a comprehensive library, to correct some necessary scientific texts.
15 Ibnu Mandhur.
Lisan Al-AoArab (Cairo: Dar al-Hadith, 2.
, vol.
3, p.
16 Mahmud Tahhan.
Ushul Al-Takhrij Wa Dirasat al-Asanid (Riyadh: Maktabah al- MaAoarif, 1.
17 Abu Yasir Muhammad.
Tadwin Al-Sunnah al-Nabawiyyah NasyAoatuhu Wa Tatawwuruhu Min al-Qarni al-Awwal Ila Nihayati al-Qarni al-TasiAo al-Hijriy (Riyadh:
Dar al-Hijrah li al-NasyriAo wa al-TawziAo, 1.
, p.
18 Abdul Ghafur bin Abdil Haqq.
Ilmu Al-Takhrij Wa Dauruhu Fi Khidmat alSunnah AlNabawiyyah (Madinah: MajmaAo al-Malik Fahdi li TabaAoat al- Mushaf al-Sharif, 2.
Muhammad Fahmi et.
al : Analysis of Takhrij Hadith in the DSN-MUI Fatwa .
Text Of Hadith The researcher found a hadith in the fatwa of the Indonesian Ulema Council's National Sharia Council.
No.
108/DSN-MUI/X/2016,
concerning Guidelines for Organizing Tourism Based on Sharia Principles.
The hadith does not provide a complete sanad .
hain of narratio.
or specify its quality, prompting the researcher to investigate it further.
Below are the hadiths in question :
Hadith Narrated by Imam Ahmad A aOe aO a e a e aIOAUA " a aA aO a acOA:A eaI a aa N aaOe a a a acI EIac a ac AOE NEE EON OIE Ca aEAUaA eaI e aI a a aeOAUA eaI aca sAUA a acaIa e aI EaNaO a aAUAa acaIa Caa eO a aA This hadith was narrated by Qutaibah, who was narrated by Ibn Lahi'ah, from Darraj, from Ibn Hujairah, from Abu Hurairah, who said:
The Prophet A Asaid, "Travel, and you will be healthy.
fight, and you will gain wealth.
"19
Table 1.
List of Rawi Sanad No.
The Narrator of The Chain Abu Hurairah (Abdurrahman bin Shak.
Abdurrahman bin Hujairah
Birth/Death State
Kunyah
Madinah
Abu alAswad 21
Muharr
H23
Egypt24 Abu Abdullah Commentary of The Scholars Furthermore, they .
he Sahaba.
were all righteous people with no An-Nasai said he is: Tsiqah,25 there is nothing wrong with that Al-AoAjli said he is: Tsiqah27 19 Ahmad.
Musnad Ahmad (Kairo: Muassasah al-Risalah, 2.
, vol.
14, p.
507, no.
20 Jamaluddin Al-Mizi.
Tahzib Al-Kamal Fi Asma al-Rijal (Beirut: Muassasah alRisalah, 1.
, vol.
34, p.
21 Al-Mizi.
Tahzib Al-Kamal Fi Asma al-Rijal, vol.
34, p.
22 Muhammad al-Atsiubi.
Syarh Al-Atsiubi Aoala Alfiyah as-Suyuthi Fi al-Hadits = IsAoaf Dzawi al-Wathr Bi Syarh Nazhm Ad-Durar Fi AoIlm al-Atsar (Madinah: Maktabah AlGhuraba Al-Atsariyah, 1.
, vol.
2, p.
23 Jamaluddin Al-Mizi.
Tahzib Al-Kamal Fi Asma al-Rijal (Beirut: Muassasah alRisalah, 1.
, vol.
17, h.
24 Al-Mizi.
Tahzib Al-Kamal Fi Asma al-Rijal, vol.
15, p.
25 Al-Mizi.
Tahzib Al-Kamal Fi Asma al-Rijal, vol.
17, h.
26 Ibn Hajar al-AoAsqalani.
Tahzib Al-Tahzib, 2nd ed.
(Dubai: Dar al-Ber, 2.
, vol.
7, p.
10, no.
27 al-AoAsqalani.
Tahzib Al-Tahzib, 2nd ed, vol.
7, p.
10, no.
106 | AJIS : Academic Journal of Islamic Studies, vol.
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Darraj bin SamAoan.
It is said that his name is Abdullah, and there is also Abdurrahman bin Sam'an.
Furthermore.
Darraj is his
laqab or his
Abdullah bin
LahiAoah36
Qutaibah bin
H30,31
Egypt 32 Abu alSamah in his hadith .
from Abu alHaytham, he is considered da'f 33 Imam Ahmad : His uadth is munkar34 Yahya bin MaAoin :
Tsiqah.
Al-Darimi :He is a 95/96 H37
174 H38
Egypt39 Abu Abdurrah Abu Hafs alFallas said:
"Whoever wrote down .
from Ibn LahiAoah before his burned, then are more .
, such as .
he fro.
Ibn alMubArak and al-MuqriAo.
However, he is saAoif aluadith and An-NasaAoi said: "He is not tsiqah41 Ibn Hajar in his book :
149 H44
240 H.
Baghlan46 Abu According 28 Al-Mizi.
Tahzib Al-Kamal Fi Asma al-Rijal, vol.
35, p.
29 Al-Mizi.
Tahzib Al-Kamal Fi Asma al-Rijal, vol.
8, p.
30 Al-Mizi.
Tahzib Al-Kamal Fi Asma al-Rijal, vol.
8, p.
31 Ibn Hajar Al-AoAsqalani.
Taqrib Al-Tahzib (Damaskus: Dar al-Rasyid, 1.
, 201, 32 Ibn Hajar al-AoAsqalani.
Tahzib Al-Tahzib, 2nd ed, vol.
4, p.
200, no.
33 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
201, no.
34 Al-Mizi.
Tahzib Al-Kamal Fi Asma al-Rijal, vol.
8, p.
35 Al-Mizi.
Tahzib Al-Kamal Fi Asma al-Rijal, vol.
8, p.
36 Samsuddin Al-Dzahabi.
Mizan Al-IAotidal (Beirut: Dar al-Ma'rifat, 1.
, vol.
2, p.
37 Samsuddin Al-Dzahabi.
Siiyar AAolam al-Nubala (Kairo: Dar al-Hadis, 2.
, vol.
7, p.
125, no.
38 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
319, no.
39 al-AoAsqalani.
Tahzib Al-Tahzib, 2nd ed, vol.
3, p.
445, no.
40 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
319, no.
41 Samsuddin Al-Dzahabi.
Siiyar AAolam al-Nubala (Kairo: Dar al-Hadis, 2.
, vol.
7, p.
42 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
319, no.
Muhammad Fahmi et.
al : Analysis of Takhrij Hadith in the DSN-MUI Fatwa .
SaAoid.
"According to Ab Aumad ibn AoAd.
He is Yahya ibn SaAoid, and Qutaibah is his laqab or epithet.
However, according to alAfie ibn Mandah, his actual name is 'Al ibn Sa'd.
Died at the age of 90 45 Raja47 to Ibn Hajar : Tsiqah Tsabat 48 Table 1 lists rawi and sanad hadith narrated by Imam Ahmad.
There is a table containing the matrix of raw-sanad, year of birth and death, country, chew .
, and scholars' commentary.
This hadith was narrated by six people, from the origin of the sanad .
he first raw.
, namely Abu Hurairah .
ne of the companion.
, to the mudawin .
he last raw.
, namely Imam Ahmad bin Hanbal.
According to hadith science, the previous rawi is the first sanad, while the first rawi is the last sanad.
Some narrators have an unknown year of birth.
The commentaries of scholars are varied, including negative .
and positive .
a'di.
There are five conditions for hadith to be considered saheeh, the first is ittisal sanad .
he sanad is continuou.
, the second is A'dylatu alRawi .
fair raw.
, the third is Dhabt al-Rawi .
trong memorizatio.
, the fourth is Intifa al-I'llat .
atan hadith is not awkwar.
, the fifth is Intifa al-Shuzyz .
atan hadith is not flawe.
In Table 1, it is apparent that Darraj ibn SamAoan is assessed as a saAoif .
individual, and AoAbdullah ibn Lahi'ah is assessed as saAoif aluadith .
eak in Hadith narratio.
and not tsiqah .
Consequently, the narrators in this chain of transmission .
are not all AoAdil .
pright/jus.
and sAbi .
ossessing strong memory/accurac.
, which can contribute to the low quality of the hadith.
44 Al-Dzahabi.
Siiyar AAolam al-Nubala, vol.
9, p.
86, no.
46 Al-Mizi.
Tahzib Al-Kamal Fi Asma al-Rijal, vol.
32, p.
43 Al-Dzahabi.
Siiyar AAolam al-Nubala, vol.
9, p.
86, no.
45 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
454, no.
47 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
454, no.
48 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
454, no.
49 Wahyudin Darmalaksana.
AuKosmetik Halal Sebagai Lifestyle Untuk Kesehatan:
Studi Takhrij Dan Syarah Hadis,Ay 2021,p.
223, https://doi.
org/10.
30868/at.
50 Luqman al-Hakim.
Bulughul Umniyyah, (Depok: Maktabah AT-Turmusy , 2.
, p.
108 | AJIS : Academic Journal of Islamic Studies, vol.
10, no.
Meanwhile, the condition for a connected chain of transmission .
anad muttasi.
is liqAAo .
between the teacher and the student, which can be ascertained from their periods and locations.
51 The period can be determined from their years of birth and death, and the area can indicate a meeting between the teacher and student in one region.
some narrators' birth and death years are unknown, it can be assumed that they lived to be approximately 90 years old on average.
In other words, the chain of transmission of the Hadith in Table 1 can be considered connected.
Ali Mustafa Yaqub suggests that contemporary Hadith studies should ideally encompass four interconnected aspects, each with its research focus.
These aspects are: first, mastery of Mustalah al-Hadis (Hadith terminolog.
second, the practice of Takhrij al-Hadis with an emphasis on sanad .
hain of narrator.
third, the application of Fiqh al-Hadis as a method for understanding Hadith content.
and fourth.
DifaAo Aoan al-Hadis, which is the effort to defend the existence of hadith from the criticisms of Orientalists and those who deny it.
52 Although all four components are important, this research will specifically focus on the second component.
Takhrij al-Hadis, as applied to the fatwa issued by the DSN MUI.
Therefore, the researcher assesses this hadith as saAoif .
The statement of a contemporary scholar also corroborates this assessment.
Shaykh Shu'ayb al-Arna' .
, who stated that its chain of transmission is weak.
AoAbdullah ibn Lahi'ah had a poor memory, while Darraj.
Ibn SamAoan Ab as-Samu, is a weak narrator known for narrating munkar .
enounced/rejecte.
Hadiths.
"53
Hadith narrated by Imam al-Baihaqi a AaOa aeaaIa aaO a e aA s a A I aeaa e aI AUA I aaO EeAae Ea aI a acIa e aI e a aN aIOAUaANEE Ee a a A IAUaI aIaO aea aO I aaO a e aI a a eO sA ca a aE aaO Ee a ac a aEac aIA A " aA aO aA acO aOa eIa aIOA:A CaE a aOE NEE AOE NEE EON OIEA:A aaI e aI aac CaEAUA eaI a aa aa sIAUAa e aI a e acEe aaIA s A ea a aI e aI aA a aA I ECAUAaOA Narrated that Abu Abdillah al-Hafizh narrated to us, he said: Abu al-Fadl Muhammad bin Ibrahim narrated to us, he said: Ahmad bin Khalid Abu al-Abbas ad-Damaghani in Naisabur narrated to us, he said:
51 Wahyudin Darmalaksana.
AuKosmetik Halal Sebagai Lifestyle Untuk Kesehatan:
Studi Takhrij Dan Syarah Hadis,Ay 2021,p.
52 Muhammad Qomarullah.
AuPemahaman Hadis Ali Mustafa Yaqub Dan Kontribusinya Terhadap Pemikiran Hadis Di Indonesia,Ay AL QUDS : Jurnal Studi Alquran Dan Hadis 4, (November https://doi.
org/10.
29240/alquds.
53 Ahmad.
Musnad Ahmad (Kairo: Muassasah al-Risalah, 2.
, vol.
14, p.
Muhammad Fahmi et.
al : Analysis of Takhrij Hadith in the DSN-MUI Fatwa .
Dawud bin Rusyaid narrated to us, he said: Bistham bin Habib narrated to us, he said: Al-Qasim bin Abdurrahman narrated to us, from Abu Hazim.
From Ibn Abbas, he said: Rasulullah A Asaid: 'Travel and you will be healthy and profitable.
Table 2.
List of Rawi Sanad The narrator of The Chain Ibnu Abbas's name is Abdullah bin Abbas 55 Abu Hazim's name is Salamah bin Dinar, and his epithet is alAAoraj59 Al-Qasim bin Abdurrahman Birth/Death He was Hijrah56 He was the days of Ibn azZubayr and Ibn AoUmar60 State Kunyah Commentary of The Scholars 68 H57 in Thaif Died Khilafa h alMansur Furthermore, they .
he Sahaba.
were all righteous people with no Madinah Abu Hazim Ahmad.
Abu Hatim, al-NasaAoi :
he is tsiqah62 Kufah64 Abu Abdurr Ibn Ma'in determined that he was tsiqah based on the number of 120 H63 Bistham bin Habib did not for him67 54 Abu Bakar Al-Baihaqi.
Sunan Al-Kubra (Beirut: Dar al-Kutub al-Ilmiyah, 2.
, 7, p.
165, no.
55 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
309, no.
56 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
309, no.
57 Al-AoAsqalani.
Tahzib Al-Tahzib, 2nd ed, vol.
6, p.
811, no.
58 Muhammad al-Atsiubi.
Syarh Al-Atsiubi Aoala Alfiyah as-Suyuthi Fi al-Hadits = IsAoaf Dzawi al-Wathr Bi Syarh Nazhm Ad-Durar Fi AoIlm al-Atsar, vol.
2, p.
59 Al-Dzahabi.
Siiyar AAolam al-Nubala, vol.
6, p.
254, no.
60 Al-Dzahabi.
Siiyar AAolam al-Nubala, vol.
6, p.
254, no.
61 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
247, no.
62 Al-AoAsqalani.
Tahzib Al-Tahzib, 2nd ed, vol.
5, p.
255, no.
63 Samsuddin Al-Dzahabi.
Mizan Al-IAotidal (Beirut: Dar al-Ma'rifat, 1.
, vol.
3, p.
64 Al-AoAsqalani.
Tahzib Al-Tahzib, 2nd ed, vol.
10, p.
709, no.
65 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
450, no.
66 Al-Mizi.
Tahzib Al-Kamal Fi Asma al-Rijal, vol.
23, p.
67 Abdul Karim Al-Darini.
Bulugh Al-Amani Fi Tarajim Ar-Rijal Alladhina Lam YaAorifhum al-Imam al-Albani (Amman: Darul Atsariyah, 2.
, 134, no.
110 | AJIS : Academic Journal of Islamic Studies, vol.
10, no.
or majhul
Dawud bin
Rusyaid
239 H68
Baghdad
Ahmad bin
Khalid
288 H72
Nishapur
Muhammad
bin Ibrahim
Nishapur
Abu alFadl
Muhammad
bin Abdullah
Muhammad76
Shaww
H74
The Shafat Nishapur Abu Abdilla h alHafizh Abu alFadl70 Yahya bin MaAoin :
Abu Hatim :
Shaduq.
He was a shaykh tsiqah who undertook many Al-Muzakki, one of the people of Al-Dzahabi : Allah The man was not a Rafidi but ShiAoi.
As for his shaduq and his knowledge in this field, scholars have a consensus on this matter.
Table 2 presents a list of narrators and the chain of transmission .
for a hadith narrated by Imam al-Bayhaqi.
In this table, it is apparent that this hadith was narrated by nine narrators, from the origin of the chain .
he first narrato.
, namely Ibn Abbas .
ne of the Companion.
, to the compiler .
he last narrato.
, who is Imam alBayhaqi.
The birth and death years of several narrators are unknown.
Furthermore, one narrator is entirely unknown (Table 2, no.
The scholars' commentaries vary, encompassing both negative .
arh criticis.
and positive .
a'dil - validatio.
All scholars provided positive commentary, except for the negative evaluation .
concerning Bistham bin Habib, who is unknown.
In Table 2, it is shown that al-Dzahabi, in his book Mizan al-IAotidal, assesses Abu Abdillah as a rafidhi .
n extremist Shiit.
but also states that he was a truthful person.
This .
ssessment of Abu Abdilla.
does not affect the quality of his chain of transmission.
As the birth and death years of several narrators are unknown, it can be assumed that these 68 Al-Dzahabi.
Siiyar AAolam al-Nubala, vol.
9, p.
69 Al-AoAsqalani.
Tahzib Al-Tahzib, 2nd ed, vol.
4, p.
150, 1878.
70 Al-Dzahabi.
Siiyar AAolam al-Nubala, vol.
9, p.
163, no.
71 Al-AoAsqalani.
Tahzib Al-Tahzib, 2nd ed, vol.
4, p.
Kamaluddin.
Bughyat Al-Thalab Fi Tarikh Halab (London: Muassasah alFurqan, 2.
, vol.
2, p.
73 Kamaluddin.
Bughyat Al-Thalab Fi Tarikh Halab, vol.
2, p.
74 Al-Dzahabi.
Siiyar AAolam al-Nubala, vol.
12, p.
123, no.
75 Al-Dzahabi.
Siiyar AAolam al-Nubala, vol.
12, p.
76 Al-Dzahabi.
Mizan Al-IAotidal, vol.
3, p.
77 Al-Dzahabi.
Mizan Al-IAotidal, vol.
3, p.
78 Al-Dzahabi.
Mizan Al-IAotidal, vol.
3, p.
Muhammad Fahmi et.
al : Analysis of Takhrij Hadith in the DSN-MUI Fatwa .
narrators lived to be approximately 90 years old on average.
Although Table 2 indicates that some narrators' birth and death years are unknown, and one narrator.
Bistham bin Habib, is entirely unknown.
Due to Bistham bin Habib being unknown, the researcher assesses this hadith as dhaif.
Hadith narrated by Abd al-Razzaq A aO a e aCaOAUA a aA aO a acOA:A Ca aE aa aA:A Ca aEAUA eaI aaO aNAUA aaI e aI a aO sAUA eaI aI e aI sAUA ECA Abdurrazzaq narrated from Ma'mar, from Ibn Thawus, from his father, he said: Umar .
in Khatta.
said: Travel, and you will be healthy and have sustenance.
Table 3.
List of Rawi Sanad
The narrator of The Chain
Birth/Death State
Kunyah
Commentary of The Scholars Umar bin
Khattab
Zakwan bin
Kaisan and Thawus are his
Ibn Thawus is Abdullah bin
Thawus85
MaAomar bin
Rasyid90
101/106
H82
Yemen83
132 H86
Yemen87 Abu Muhammad88 Abu Hatim and NasaAoi :
Tsiqah.
154 H .
years ol.
92 Yemen93 Abu Urwah94 Tsiqah tsabat95 Furthermore, they .
he Sahaba.
were all people with no ambiguity.
95/96
H91
Tsiqah Faqih84 79 Abd al-Razzaq Al-ShanAoani.
Al-Mushannaf (Jeddah: Dar al-TaAoshil, 2.
, vol.
350, no.
80 Muhammad al-Atsiubi.
Syarh Al-Atsiubi Aoala Alfiyah as-Suyuthi Fi al-Hadits = IsAoaf Dzawi al-Wathr Bi Syarh Nazhm Ad-Durar Fi AoIlm al-Atsar, vol.
2, p.
81 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
281, no.
82 Al-AoAsqalani.
Tahzib Al-Tahzib, 2nd ed, vol.
6, p.
83 Al-AoAsqalani.
Tahzib Al-Tahzib, 2nd ed, vol.
6, p.
84 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
281, no.
85 Al-Mizi.
Tahzib Al-Kamal Fi Asma al-Rijal, vol.
34, p.
86 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
308, no.
87 Al-Dzahabi.
Siiyar AAolam al-Nubala, vol.
6, p.
258, no.
88 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
308, no.
89 Al-Mizi.
Tahzib Al-Kamal Fi Asma al-Rijal, vol.
15, p.
90 Al-AoAsqalani.
Tahzib Al-Tahzib, 2nd ed, vol.
15, p.
91 Al-Dzahabi.
Siiyar AAolam al-Nubala, vol.
6, p.
471, no.
92 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
541, no.
112 | AJIS : Academic Journal of Islamic Studies, vol.
10, no.
Abd al-Razzaq
ibn Hammam
ibn NAfiAo96
126 H97
Shawwal, 211 H98 Yemen99 Tsiqah Hafiz100 Table 3 lists the narrators and the chain of narration .
of the hadith by Abd al-Razzaq al-Shan'ani.
This hadith is classified as mauquf .
ttributed to a Companio.
The table shows that this hadith was narrated by 5 .
narrators, starting from the origin of the sanad .
he first narrato.
Umar bin Khattab .
Companio.
, to the mudawin .
he last narrato.
Abd al-Razzaq.
The death years of all the narrators are known.
The scholars' comments are positive .
a'di.
Based on the findings of this research, the researcher concludes that this hadith is sahih .
This hadith is related to marriage, as explained in the book AlMazhab fi Ikhtishar al-Sunan al-Kabir, where Allah says, "And marry the unmarried among you and the righteous among your male and female If they should be poor.
Allah will enrich them from His bounty.
" (AnNur: .
From the three hadiths above, the discussion differs greatly from Imam Shafi'i said this is only a guide, not an obligation, specifically regarding travelling in search of health and sustenance.
also said: The commandment to marry may be mandatory, and in all things, the obligation comes from Allah as a guide.
' He continued: Some scholars say that all commands are mubah .
and show to the instructions unless there is evidence that the command means So anything Allah forbids is haram unless evidence shows that the prohibition does not mean haram.
Although the two aforementioned hadiths are sa'if .
, there is permissibility in using sa'if hadith for matters of fasAAoil al-a'mal 93 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
541, no.
94 Al-Dzahabi.
Mizan Al-IAotidal, vol.
4, p.
95 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
541, no.
96 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
354, no.
Abu al-AoAbbas Syams ad-Din.
Wafayat Al-AAoYan Wa AnbaAo AbnaAo AzZaman (Beirut: Dar Shadr, 2.
, vol.
3, p.
98 Abu Muhammad at-ayyib.
Qiladat An-Naur Fi Wafayat AAoyan Ad-Dahr (Jedda:
Dar al-Minhaj, 2.
, vol.
2, p.
99 Abu Muhammad at-ayyib.
Qiladat An-Naur Fi Wafayat AAoyan Ad-Dahr, vol.
100 Al-AoAsqalani.
Taqrib Al-Tahzib, p.
354, no.
101 Samsuddin Al-Dzahabi.
Al-Mahzab Fi Ikhtishar al-Sunan al-Kabir (Riyadh : Dar al-Wathan, 2.
, vol.
5, p.
2680, no.
Muhammad Fahmi et.
al : Analysis of Takhrij Hadith in the DSN-MUI Fatwa .
irtues of deed.
, as Al-Afie al-Haitam argues regarding the permissibility of using sa'if hadith in fasAAoil al-a'mal .
irtues of deed.
by saying: "The scholars have agreed on the permissibility of acting upon sa'if hadith in matters of fasAAoil .
, because if the hadith turns out to be sahih .
, then he has earned his right .
ts rewar.
by acting upon it.
Meanwhile, if it is not sahih, there is no negative impact because it is not related to ualAl-uarAm .
he lawful and unlawfu.
or the rights of others.
The significance of a hadith can be said to pertain to those with a connected chain of narration .
thus, it is essential to verify this This underlines the necessity of attributing statements to their original speakers.
As noted by Imam Al-Qurthubi in the Muqaddimah (Introductio.
of his Tafsir al-JAmiAo li AukAm al-QurAoAn, known as "Tafsir al-Qurthubi," he expresses this principle clearly :
AA E aC eO aE uaaE CaaEa aNA a AA a aI eI aE a EeaeE aI a eI OA AuAmong the blessings of knowledge is attributing a statement to its rightful owner.
"103
Conclusion This study's analysis of hadiths within DSN-MUI Fatwa No.
106/DSN-MUI/X/2016 on halal tourism reveals varied findings regarding their authenticity.
Specifically, two hadiths, narrated by Imam Ahmad and Imam al-Baihaqi, respectively, are classified as half .
The weaknesses in Imam Ahmad's narration are attributed to narrators Darraj ibn Sam'an and Abdullah ibn Lahi'ah.
At the same time, the hadith from Imam al-Baihaqi is weakened due to Bistham bin Habib being an unknown narrator .
Despite their dhaif status, these hadiths may still be applied in fadha'il al-a'mal .
irtuous deed.
, provided their weaknesses are not severe.
Conversely, a hadith narrated by Abd alRazzaq was found to be sahih .
following an analysis of its sanad .
hain of narrator.
and Matan .
This research contributes to the field by examining the hadiths underpinning a significant DSN-MUI fatwa, utilizing the takhrij al-hadith 102 AoItr.
Manhaj Al-Naqd Fi Ulum al-Hadis p.
103 Al-Qurthubi.
Al-JamiAo Li Ahkam al-Quran (Kairo: Dar al-Kutub al-Misriyah, 1.
1, p.
114 | AJIS : Academic Journal of Islamic Studies, vol.
10, no.
method focusing on Mashadir al-Asliyah, the primary source.
This approach distinguishes the study from previous works that may have relied on secondary sources, allowing for a deeper investigation into these foundational hadith's theoretical and normative aspects.
However, the study faced limitations, primarily the scarcity of information on certain narrators, such as Bistham bin Habib, which impacts a comprehensive sanad assessment.
Additionally, while the common practice of assuming an average age for narrators with unknown birth and death dates was employed, this has inherent limitations in establishing sanad connectivity.
Future research could extend this analysis to other hadiths related to halal tourism or those used in different DSN-MUI fatwas.
Investigating the practical application and impact of these hadiths, both sahih and dhaif, on the development of the halal tourism sector would also be a valuable endeavour.
Furthermore, identifying and analyzing alternative, stronger hadiths could provide a more robust foundation for future fatwas in this domain.
References