HADITH TRANSMISSION: THE PROPHET'S APPROACHES IN ESCHATOLOGICAL NARRATIVES RELATED TO AL-FITAN AND SIGNS OF THE HOUR

This article discussed the technique used by the prophet in narrating the hadith related to al-fitan wa ashrat al-sa’ah. Comprehending the methodology of Prophet Muhammad's communication is crucial for gaining a deeper insight into his role as a model and for those seeking to emulate his Sunnah. The objective of this research is to identify the features and criteria of prophetic tradition demonstrated by the prophet in narrating the hadith related to al-fitan wa ashrat al-sa’ah. This identification is significant to Muslim society in preventing them from having any misunderstandings towards prophetic traditions or manipulating them from their rightful meaning. Some examples of hadith narration using different techniques will also be presented. Besides, this paper also discussed the specific criteria of hadith al-fitan wa ashrat al-sa’ah. The research methodology employed involves a descriptive analysis of books and writings authored by respected and prominent scholars within the field of hadith. It is hoped that the findings of this research will contribute to rectifying the understanding and approaches to interacting with these hadiths. This attempt seeks to preserve and refine them, ultimately facilitating a clearer comprehension among scholars and researchers.


INTRODUCTION
Hadith al-fitan wa ashrat al-sa'ah is included as among a branch of Islamic eschatology in its definition.The word "eschatology" comes from the Greek word eschatos, which means "last."Eschatology is thus the doctrine of, or discourse about, the last things.It is futuristic, which can be interpreted as a doctrine directed to the future.The earliest use of the term 'eschatology' recorded in the Oxford English Dictionary (2013) is from 1845.In Islamic eschatology, the final judgment is the defining climax of history and the world.The concepts of eschatology and the hereafter are among the most characteristic and fundamental elements of faith and spirituality in Islam.
Hadith related to al-fitan can be defined as the prophetic narration related to the afflictions and tribulations that will occur at the end times.It is commonly mentioned associated with ashrat alsa'ah or as among the signs of the Hour.The term "ashrat al-sa'ah" comprises two distinct Arabic words that have been merged, which literally means 'Signs of the Hour'.In general definition, ashrat al-sa'ah means the signs that precede the Hour and indicate its arrival.They are the indicators that point towards the coming of the Hour and its imminent occurrence for those who witness them, and it was named for the quickness with which it occurs, or because it surprises people in an hour, and every creation will die with a single blow.
The discussion about hadith al-fitan wa ashrat al-sa'ah is also known as Fiqh al-Tahawwulat among certain contemporary scholars.This concept was introduced by Al-Habīb Abu Bakr al-Adny, a scholar from Yaman.Al-Habīb Abu Bakr al-Adny is a leading Islamic thinker who has authored more than 150 works in various disciplines including jurisprudence, history, literature, Islamic thought, and methodology.Fiqh al-Tahawwulat can be interpreted as 'evolutionary understanding' or 'progressive comprehension,' or scholars themselves tend to interpret it as 'dynamic understanding'.Vol 9. No. 1 (June 2024) journalofhadith.usim.edu.myDsdsdd Fiqh al-Tahawwulāt is a study of the fourth pillar of the Dīn after Islam, Iman and Ihsan.This fourth pillar is based on Hadīth Jibril wherein it was narrated that Jibril came to the Prophet and asked the Prophet several questions in the presence of the Companions.In the fourth question, the Prophet was asked about the Signs of the Hour, which consequently serves as the principal foundation for Fiqh al-Tahawwulāt.Aside from this hadith, the prophet also narrates numerous hadith in separate situations which mentioned about the signs of the Hour and tribulations that will occur during the approaching Hour.
The discussion related to the matters of al-fitan wa ashrat al-sa'ah is based on the events reported by the texts of Islamic references and the explanations of Islamic scholars, which began to be observed from the death of the Prophet Muhammad until the end of the world.The centre of discussion of this topic differs from discussing faith in the Hereafter because the matter of Hereafter touches on matters or events in the eternal dimension, after the end of the world or starting from the realm of barzakh.On the other side, the discussions about al-fitan wa ashrat al-sa'ah often focus on prophetic traditions that predict various futuristic events and phenomena preceding the Hour.These discussions involve interpreting Quranic verses and Hadiths to identify the narrated signs such as the appearance of false prophets, widespread corruption, and natural disasters which is predominantly encountered in hadith narration.
The method of discussing these matters or events is also different, as the matter of hereafter only takes a comprehensive understanding from relevant texts categorized as al-Sam'iyyat (heard by revelation).Meanwhile, the method of discussing the matter of al-fitan wa ashrat al-sa'ah includes elements of thought, current political and demographic studies, filtering historical information, future predictions, alignment of texts, and a deep understanding of practices and beliefs related to the end times.Therefore, the knowledge and discussion related to hadith al-fitan wa ashrat al-sa'ah is always undergoing revolution and addition, in line with developments in the world and the emergence of signs of the end times.

THE PROPHETIC APPROACHES IN NARRATING HADITH AL-FITAN WA ASHRAT AL-SA'AH
Islamic scholars had outlined several methodologies to interact with hadith al-fitan wa ashrat alsa'ah in their writings.The methodologies are among important aspects to ensure the accuracy of the understanding related to the selected hadith.Aside from these outlined guidelines, the prophetic techniques in narrating al-fitan wa ashrat al-sa'ah also been observed.The techniques can be defined as the way of the prophet communicate with his companions and followers regarding the matter of al-fitan wa ashrat al-sa'ah.Communication is about delivering a message to the audience, with maximum accuracy and minimum confusion.These basics are essential for exchanging ideas and feelings with others effectively.
This study explores the prophetic technique in narrating al-fitan wa ashrat al-sa'ah, highlighting how the Prophet effectively communicated complex and often daunting future events in a manner that provided clarity, reassurance, and guidance for the Muslim community.By examining his approach, a deeper understanding of the enduring relevance and transformative power of these prophetic teachings is revealed.In general, there are certain methods and techniques used by the Prophet when he narrated hadith about al-fitan wa ashrat al-sa'ah to his companions.Among the approaches are:

1) Dialogue
Dialogue is a culturally and historically specific form of social discourse achieved through language and verbal exchanges.It implies community, mutuality, and authenticity, reflecting an egalitarian relationship.Dialogue occurs among several participants who alternate in communicating within a particular setting.Dialogue also means a conversation between two or more characters to convey an event to the listener.This dialogue technique is widely used in storytelling to enliven the story.In hadith narration, this technique encompasses scenarios wherein the Prophet received information and verbally responded.The hadith also shows several dialogues between the prophet and his companions discussing the matter related to al-fitan wa ashrat al-sa'ah.Among the dialogue techniques appears are: a) Dialogue between the prophet and Jibril AS This method can be seen in hadith Jibril itself, in which Jibril enquired the prophet certain information.Umar al-Khattab narrated that while companions of the prophet were seated in the presence of the prophet, a man clothed in exceptionally white garments, with striking black hair and showing no signs of travel fatigue, suddenly appeared before them.He was sitting directly facing the Prophet, he rested his knees against the knees of the Prophet, and placed both palms upon his thighs, and said: He enquired: "Inform me about the Hour."He ‫)ﷺ(‬ replied, "I have no more knowledge thereof than you".He said, "Inform me about some of its signs."He ‫)ﷺ(‬ said, "They are -that a bondswoman gives birth to her own master, and that you will find the barefooted, naked, poor shepherds competing one another in the construction of higher buildings."(Sahih Muslim, Kitab al-Iman, no.1)This illustrates instruction through the exchange of questions and answers, a method that proves effective as it captivates attention and facilitates the transmission of knowledge through active engagement.By being prompted with questions, the individual's mind becomes primed, leading them to actively seek and internalize the answers.Consequently, their desire for understanding solidifies their grasp of the concept.

2) Dialogue between the prophet and his companions
One of Prophet Muhammad's dialogues with his companions involved instilling a desire and curiosity for knowledge before imparting it.He achieved this by posing thought-provoking questions to his companions.For example, he would ask them, "Shall I not inform you?" or "Do you know?" before sharing important teachings or information.This approach aimed to capture the attention of his companions, ensuring they were attentive and receptive to the knowledge being conveyed.
Abu Hurairah narrated that the prophet said: You have heard about a city, one side of which is on land and the other is in the sea (Constantinople).They said: Allah's Messenger, yes.Thereupon he said: The Last Hour would not come unless seventy thousand persons from Bani lshaq would attack it.When they would land there, they will neither fight with weapons nor would shower arrows but would only say: "There is no god but Allah and Allah is the Greatest," and one side of it would fall."(Sahih Muslim, Kitab al-Fitan wa Asyrat al-Sa'ah, no.2920).
In the hadith, through the conversation, the Prophet gives his companions glad tidings of future conquests to strengthen their hearts.He would inform them of God's promise of the spread of Islam, empowerment, and victory using an interest-building method in his initial conversation with his companions.
Vol 9. No. 1 (June 2024) journalofhadith.usim.edu.myDsdsdd Through the utilization of such dialogue, Prophet Muhammad cultivated an environment of curiosity and anticipation among his companions.This method proved effective in igniting their intellectual inquisitiveness and inspiring them to engage actively in the learning process.It fostered a thirst for knowledge within them, motivating them to proactively pursue and absorb knowledge.

3) Questioning method
The question-and-answer technique emerges as one of the most frequently employed methods in hadiths.The companions would pose questions to Prophet Muhammad on diverse topics they sought to understand better.The Prophet Muhammad encouraged companions to ask questions too.The Prophet used the method of questioning in delivering big news to get more effective attention from the person being questioned.In the hadith narration, there are situations in which the prophet asked the question to his companions.In the other scene, the prophet also received questions from his listeners about al-fitan wa ashrat al-sa'ah and he answered the question based on the revelation given to him.a) Question from the prophet Among the example of questioning method applied in hadith al-fitan wa ashrat al-sa'ah is the hadith narrated by Abdullah bin Amr that the prophet said: "How will you be at a time that will soon come, when the good people will pass away and only the worst ones will be left, who will break their promises and betray their trusts, and they will differ while they were previously together like this,"and he interlaced his fingers.They said: "What should we do, O Messenger of Allah, when that comes to pass?"He said: "Follow that which you know is true, and leave that which you dislike.Take care of your own affairs and turn away from the common folk."(Sunan Ibn Majah, Kitab al-Fitan, no.3957).
The hadith describes a conversation between the Prophet Muhammad and his companions about a time when people would face trials, causing trustworthy and honourable individuals to become rare.The companions, perplexed by this prospect, asked the Prophet how they should navigate such a challenging time.In response, the Prophet illustrated a practical approach, symbolically interlocking his fingers.He advised them to hold onto what they know to be right, uphold their responsibilities, maintain their personal integrity, and not involve themselves in the affairs of the general populace.
In the mentioned hadith, the prophet starts the conversation by asking a question.He asks his companion about how things will be when good people are gone, leaving behind those of doubtful character.This way of starting the conversation shows that the companions were worried about this possibility.Their questioning of the prophet regarding the appropriate course of action reveals their concern and seeking guidance in such a situation.This method is a common approach in the Prophet's discussions, especially when addressing topics related to trials and tribulations.

b) Question to the prophet with an answer
In another situation, the questioning method occurs when a question is asked to the prophet, not from the prophet.Abu Hurairah narrated that when the Prophet was saying something in a gathering, a Bedouin came and asked him, "When would the Hour (Doomsday) take place?"The prophet continued his talk.When the Prophet finished his speech, he said, "Where is the questioner, who When honesty is lost, then wait for the Hour (Doomsday)."The Bedouin said, "How will that be lost?"The Prophet ( ‫ﷺ‬ ) said, "When the power or authority comes in the hands of unfit persons, then wait for the Hour (Doomsday.)"(Sahih al-Bukhari, Kitab al-'Ilm, no 59).
This hadith shows a verbal communication in which a Bedouin posed two questions to the prophet, and he responded.The first question is 'When would the Hour take place?' and the second question is 'How will the integrity be lost?The prophet answers both questions asked in a clear description.The Prophet's subsequent interaction with the Bedouin demonstrates his attention to individual queries and his willingness to provide guidance.By specifically addressing the questioner and imparting wisdom about the consequences of betraying trust, the Prophet emphasizes the ethical dimensions of eschatological beliefs.

3) Analogy Method
In another hadith, the prophet used the method of analogy in the hadith of al-fitan wa ashrat al-sa'ah, and it is an applied rhetorical study about the hadith of the Prophet.According to the Oxford Dictionary, an analogy is a comparison between two things based on the similarity of a specific aspect, often used for the purpose of understanding or clarification.As a cognitive process, analogy involves transferring meaning or characteristics from one subject to another.

a) Analogy of ashrat al-sa'ah
For example, when the prophet described dajjal, he used a tangible analogy to give the companions pictures of the physical character of Dajjal.Abdullah bin Umar reported that the prophet said:
The hadith states that Allah is not one-eyed, emphasizing His perfection and transcendence beyond any physical imperfection.It then draws an analogy, likening the Antichrist (al-Masih al-Dajjal) to being one-eyed, specifically blind in his right eye, which is described as resembling a floating grape.The analogy characterizes Dajjal's physical appearance, particularly his eye, which is depicted as visibly defective.By using vivid imagery like a floating grape, the hadith creates a striking visual image that conveys the unnatural and unsettling nature of the Dajjal's appearance.
As for the term 'tafi'ah' it has been narrated with and without the glottal stop (hamza), and both are correct.The version with the hamza ‫)طافئة(‬ refers to the eye whose light is gone, while the version without the hamza ( ‫)طافية‬ refers to the eye that is protruding, bulging, elevated, and has some light in it.This was previously explained in the Book of Faith, clarifying this issue and reconciling the two narrations.It is mentioned in one narration that he is blind in the right eye, and in another narration, blind in the left eye, and both are correct.In linguistic terms, 'a'war' means defect, and both of his eyes are defective.One of them is 'tafi'ah' with the hamza, meaning it has no light, and the other is 'tafi'ah' without the hamza, meaning it is prominent and bulging.
Vol 9. No. 1 (June 2024) journalofhadith.usim.edu.myDsdsdd analogy illustrates the pervasive nature of trials, emphasizing that they can affect everyone, just like raindrops falling on every house in a community.
There is another example where Prophet Muhammad made an analogy of fitan as a part of a dark night.Abu Hurairah reported that the prophet said: (( ‫يبيع‬ ، ً ‫ا‬ ‫كافر‬ ‫ويصبح‬ ‫مؤمنا‬ ‫َيسي‬ ‫و‬ ً ‫ا‬ ‫كافر‬ ‫َيسي‬ ‫و‬ ‫مؤمنا‬ ‫الرجل‬ ‫يصبح‬ ‫املظلم‬ ‫الليل‬ ‫كقطع‬ ً ‫فتنا‬ ‫ابألعمال‬ ‫ا‬ ‫ابدرو‬ ‫الدنيا‬ ‫من‬ ‫بعرض‬ ‫دينه‬ )) "Be prompt in doing good deeds (before you are overtaken) by turbulence which would be like a part of the dark night.A man would be a believer in the morning and turn to disbelief in the evening, or he would be a believer in the evening and turn disbeliever in the morning, and would sell his Faith for worldly goods" (Sahih Muslim, Kitab al-Iman, no.186) In this hadith, the prophet makes an analogy of fitan resembles an accumulation of the darkness of the pitch-black night, not the moonlit night.This hadith underscores the unpredictability and severity of trials that can lead individuals to compromise their faith.The analogy of darkness symbolizes the obscurity and confusion that trials bring, causing a person to undergo such a drastic change in a single day.The visualization of the dark night is horror and when the environment is dark, people cannot see clearly what is around them.During the tribulation time, every person will get affected, such as the dark night that covers all beings.
In another narration, the hadith mentioned that the companions of the prophet discussing about fitnah.Umar was reported saying: "I do not ask you about these afflictions, but about those afflictions which will move like the waves of the sea".This hadith narrates an incident where Umar ibn al-Khattab inquired about a specific hadith regarding trials and tribulations.He asked who among them remembered a hadith of the Prophet Muhammad about trials, to which a companion responded affirmatively.However, Umar indicated that he was looking for a specific hadith that describes trials as waves in the sea.The analogy used in this hadith 'It waves like the sea waves', can be elaborated as causing people to become agitated and push against each other.The waves of the sea surge when it is turbulent and stormy.This is a metaphor for the intensity of disputes and the frequency of conflicts, and what arises from that, such as arguments and fighting.During this time, people will become like animals, meaning they will have no intellect to think properly or to differentiate between good and bad.
Huzaifah bin al-Yaman narrated that the prophet said: "And he especially made a mention of three turmoil which would not spare anything and amongst these there would be turmoil like storms in the hot season, Some of them would be violent and some of them would be comparatively mild."(Sahih Muslim, Kitab al-Fitan wa Asyrat al-Sa'ah, no.2891) In this narration, Huzaifah bin al-Yaman stated that he had unique knowledge of every trial that would occur between his time and the Hour, except for anything that the Prophet Muhammad had privately disclosed to him.The phrase " ‫ْفِ‬ ‫َّي‬ ‫الص‬ ِ ‫َاح‬ ‫ي‬ ِ ‫َر‬ ‫ك‬ ٌ ‫َن‬ ‫ِت‬ ‫ف‬ ‫نَّ‬ ُ ‫ْه‬ ‫ن‬ ‫مِ‬ َ ‫"و‬ refers to trials similar to the strong, unpredictable windstorms that occur during the summer season.These trials are characterized by their suddenness, intensity, and widespread impact, just like the swift and forceful summer winds.

4) Repetition Method
According to Oxford Dictionary, repetition refers to the act of saying or writing something again or more than once.Meanwhile, according to Kamaruddin (1998), repetition is an element that denotes: "Repeated occurrences or something that is repeated."Repetition may occur at the beginning, middle, or end of a word.

Vol 9 .
No. 1 (June 2024) journalofhadith.usim.edu.myDsdsdd the indication was by circling the thumb and the index finger in a specific manner known to mathematicians.CONCLUSIONThe findings offer invaluable insights into Prophet Muhammad's communicative techniques within the context of hadith al-fitan wa ashrat al-sa'ah.Understanding the communication methodologies employed by the Prophet holds significant implications for scholars and individuals alike, serving the following purposes:Upholding the Sunnah of Prophet Muhammad is integral to Islamic adherence, motivating Muslims to emulate his communication practices as a manifestation of religious devotion.Embracing the Prophet's exemplary communication style serves as a blueprint for effective message delivery, guiding individuals in articulating messages and disseminating information with clarity and impact.Insight into Prophet Muhammad's interactions offers valuable lessons in interpersonal communication, emphasizing the importance of verbal and non-verbal cues in shaping character and fostering harmonious relationships in accordance with Islamic principles.Beyond Islamic studies, understanding the Prophet's communication strategies can inform various fields like communication and education, providing a framework for instruction and message delivery based on the frequency and efficacy of different communication categories and elements.