Percanggahan Waktu Mustajab Doa Hari Jumaat: Analisis Kaedah Tarjīḥ Al-SuyūṭῙ Menurut Perspektif Hadis Mawḍu‘Ī
Contradictions in The Auspicious Time for Supplication on Friday: An Analysis of al-Suyūṭī's Tarjīḥ Method from The Perspective of Thematic Hadith
Keywords:
The auspicious time for supplication, Friday, thematic hadith, al-Suyūṭī, al-Lum‘ah fī Khaṣā’iṣ Yawm al-Jumu‘ah.Abstract
There are differing perspectives among Islamic scholars regarding the determination of the auspicious time for supplication (du‘a) on Fridays. There exist over 30 viewpoints, with the widely accepted opinion being that the auspicious time is after the ‘Asr prayer. These differences arise due to the general nature of the hadiths concerning the auspicious time for supplication on Fridays. Based on these hadiths, al-Suyūṭī opined that the auspicious time for supplication on Fridays occurs when the Imam stands during the iqāmah before the Friday prayer. This view of al-Suyūṭī is articulated in his work, al-Lum‘ah fī Khaṣā’iṣ Yawm al-Jumu‘ah, which compiles hadiths on the virtues of Fridays. Thus, this study aims to examine al-Suyūṭī's determination of the auspicious time on Fridays as outlined in his work, based on the concept of mawḍū‘ī hadith. To achieve this objective, a library research methodology grounded in qualitative research with a content analysis design was thoroughly employed in the data collection process, followed by analysis using inductive and deductive methods. The findings of the study indicate that in selecting this particular time, al-Suyūṭī applied several steps characteristic of mawḍū‘ī hadith study, including the initial compilation of relevant hadiths, followed by their analysis, and subsequently establishing correlations among the hadiths. Although al-Suyūṭī’s view differs from the more widely accepted opinions, he is found to have his unique methodology in determining the auspicious time for supplication on Fridays. This methodology is grounded in several strong evidences derived from hadith, which he employs as his arguments.
Downloads
References
[1] Abū Dāwūd, Sulaymān bin al-Asyʿath (2009). Sunan Abū Dāwūd. Beirūt: Dār al-Risālah al-‘Ilmiyyah.
[2] Akbaş, M. Y., & Çelik, T. (2024). al-Suyūtī’s Contribution to Literature of Mawdūʿāt. Mutefekkir, 11(21), 109–138. https://doi.org/10.30523/mutefekkir.1501158.
[3] Al-Aṣbahānī, Abū al-Qāsim Ismā‘īl bin Muḥammad (1993). al-Targhīb wa al-Tarhīb. Kaherah: Dār al-Hadis.
[4] Al-Asyrafī, Ḥayfa’ ‘Abd al-‘Azīz (2012). al-Syarḥ al-Mawḍū‘ī li al-Hadis al-Syarīf Dirāsah Naẓariyyah Taṭbīqiyyah. Kaherah: Dār al-Salām.
[5] Al-Bayhaqī, Abū Bakr Aḥmad bin al-Ḥusayn (1983). al-Mu‘jam al-Kabīr. Kaherah: Maktabah Ibn Taymiyyah.
[6] Al-Bayhaqī, Abū Bakr Aḥmad bin al-Ḥusayn (2003). al-Jāmi‘ Syu‘ab al-Ῑmān. Riyādh: Maktabah al-Rusyd.
[7] Al-Bukhārī, Abū ʿAbd Allāh Ismāʿīl bin Ibrāhīm (1993). Ṣaḥīḥ al-Bukhārī. Beirūt: Dār Ibn Kathīr.
[8] Al-Ḥākim al-Naysabūrī, Abū ‘Abd Allāh Muḥammad bin ‘Abd Allāh (2002). al-Mustadrak ‘alā al-Ṣaḥīḥayn. Beirūt: Dār al-Kutub al-‘Ilmiyyah.
[9] Al-Malyabārī, Ḥamzah bin ‘Abd Allāh (2014). Dirāsāt Taṭbīqiyyah fī al-Hadis al-Mawḍū‘ī. Dubai: Kulliyyah al-Dirāsāt al-Islāmiyyah wa al-‘Arabiyyah.
[10] Al-Mundhirī, Abū Muḥammad ‘Abd al-‘Aẓīm bin ‘Abd al-Qawī (2003). al-Targhīb wa al-Tarhīb. Beirūt: Dār al-Kutub al-‘Ilmiyyah.
[11] Al-Nasā’ī, Abū ‘Abd al-Raḥmān Aḥmad bin Syu‘aib (1999). Sunan al-Nasā’ī. Riyādh: Bayt al-Afkār al-Duwaliyyah.
[12] Al-Qannās, Muḥammad bin ‘Abd Allāh (2017). Madkhal li al-Dirāsah al-Hadis al-Mawḍū‘ī. Riyādh: Dār al-Ṣumā‘ī.
[13] Al-Qaraḍāwī, Yūsuf (2002). Kayf Nataʻāmal maʻa al-Sunnah al-Nabawīyah. Kaherah: Dar al-Syuruq.
[14] Al-Ṣan‘ānī, ‘Abd al-Razzāq bin Humām (2015). al-Musannaf. Kaherah: Dār al-Ta’ṣīl.
[15] Al-Suyūṭī, Jalāl al-Dīn ‘Abd al-Raḥmān bin Abī Bakr (1986). Nūr al-Lum‘ah fī Khaṣā’iṣ Yawm al-Jumu‘ah. Dammām: Dār Ibn al-Qayyim.
[16] Al-Suyūṭī, Jalāl al-Dīn ‘Abd al-Raḥmān bin Abī Bakr (1999). al-Baḥr alladhī Zakhar fī Syarḥ Alfīyyah al-Athar. al-Madīnah al-Munawwarah: Maktabah al-Ghurabā’ al-Athariyyah.
[17] Al-Suyūṭī (1964). Bughyah al-Wu‘ah fi Tabaqat al-Nahwiyyin wa al-Nuhah. ed. Muhammad Abu al-Fadl Ibrahim. Kaherah: Dar Ihya’ al-Kutub al-‘Arabiyyah.
[18] Al-Syarmān, Khālid Muḥammad Maḥmūd (2009). al-Hadis al-Mawḍū‘ī Dirāsah Ta’ṣīliyyah Taṭbīqiyyah. Tesis Doktor Falsafah, Univerisiti Yarmouk, Jordan.
[19] Al-Ṭabarānī, Abū al-Qāsim Sulaymān bin Aḥmad (1995). al-Mu‘jam al-Awsaṭ. Kaherah: Dār al-Ḥaramayn.
[20] Al-Ṭabbā‘, Iyād Khālid (1996). al-Imam al-Hafiz Jalal al-Din al-Suyuti Ma’lamah al-‘Ulum al-Islamiyyah. Damsyik: Dar al-Qalam.
[21] Al-Tirmidhī, Abū ʿῙsā Muḥammad bin ʿῙsā bin Sawrah (1996). al-Jāmi’ al-Kabīr. Beirūt: Dār al-Gharb al-Islāmī.
[22] Al-Zayyān, Ramaḍān Isḥāq (2002). al-Hadis al-Mawḍū‘ī Dirāsah Naẓariyyah. Majallah al-Jāmi‘ah al-Islāmiyyah 10(2): 207-248. https://journals. iugaza.edu.ps/index.php/IUGJIS/article/view/1495.
[23] Burge, S.R. (2016). Imām Jalāl al-Dīn al-Suyūṭī, The Perfect Guide to the Sciences of the Qur’an: Volume One (Chapters 1–35) (M. S. & A. A. Ḥaleem Ḥamid Algar, Trans.). Journal of Qur’anic Studies, 18(3), 142–149. https://doi.org/10.3366/jqs.2016.0257.
[24] Cuciniello, A. (2022). Jalāl al-Dīn al-Suyūṭī: An Historical Contextualization Between Life and Works. RomanoArabica, 21, 207–225.
[25] Éric Geoffroy (1997). Encyclopaedia of Islam. Leiden: E. J. Brill.
[26] Ibn ‘Abd al-Barr, Abū ‘Umar Yūsuf bin ‘Abd Allāh (1967). al-Tamhīd li mā fī al-Muwaṭṭa’ min al-Ma‘ānī wa al-Asānīd. al-Maghrib: Wizārah al-Awqāf wa al-Syu’ān al-Islāmiyyah.
[27] Ibn al-‘Imād, ‘Abd al-Ḥayy (1991). Syadharat al-Dhahab fi Akhbar man Dhahab. ed. ‘Abd al-Qadir al-Arnaut et. al. Beirut: Dar Ibn Kathir.
[28] Ibn Khuzaymah, Abū Bakr Muḥammad bin Isḥāq (2003). Ṣaḥīḥ Ibn Khuzaymah. Riyādh: al-Maktab al-Islāmī.
[29] Ibn Mājah, Abū ‘Abd Allāh Muḥammad bin Yazīd (2009). al-Sunan. Beirūt: Dār al-Risālah al-Ilmiyyah.
[30] Mohd Nor Adzhar Ibrahim (2023). Manhaj Penulisan Hadith Secara Mawḍū‘ī oleh al-Suyūṭī dalam al-Lum‘ah fī Khaṣā’iṣ Yawm al-Jumu‘ah. Tesis Ijazah Doktor Falsafah. Universiti Sains Malaysia.
[31] Mohd Nor Adzhar Ibrahim, Mohammad Naqib Hamdan, Mohd Khairulnazrin Mohd Nasir & Muhammad Sobri Faisal (2023). Analisis Kritikan ‘Azwu Karya al-Munabbihat kepada Ibn Hajar al-‘Asqalani. Islamiyyat: International Journal of Islamic Studies. 45 (Isu Khas). https://doi.org/10.17576/islamiyyat-2023-45IK-03.
[32] Mohd Nor Adzhar Ibrahim dan Roshimah Shamsudin (2019). Konsep al-Taṣnīf al-Mawḍū‘ī dan Peranannya dalam Perbahasan Hadis Mawḍū‘ī. Jurnal Usuluddin. 47(2): 65-92. https://doi.org/10.22452/usuluddin.vol47no2.3.
[33] Mohd Nor Adzhar Ibrahim dan Roshimah Shamsudin (2020). Konsep Hadis Mawḍū‘ī Menurut Perspektif Pengkaji Hadis Kontemporari: Antara Dirāsah al-Mawḍū‘īyyah min al- Hadis dan Syarh al-Mawḍū‘ī li al-Hadis. Maʿālim Al-Qurʾān Wa Al-Sunnah. 16(1): 15-34. https://doi.org/10.33102/jmqs.v16i1.213.
[34] Muḥib al-Ṭabarī (2001). al-Musnad. Beirut: Muassasah al-Risālah.
[35] Muslim bin al-Ḥajjāj (2006). Ṣaḥīḥ Muslim. Riyādh: Dār al-Ṭayyibah.
Downloads
Published
How to Cite
Issue
Section
License
Copyright (c) 2025 Universiti Sains Islam Malaysia
This work is licensed under a Creative Commons Attribution 4.0 International License.
The copyright of this article will be vested to author(s) and granted the journal right of first publication with the work simultaneously licensed under the Creative Commons Attribution 4.0 International (CC BY 4.0) license, unless otherwise stated.
Authors are able to enter into separate, additional contractual arrangements for the non-exclusive distribution of the journal's published version of the work (e.g., post it to an institutional repository or publish it in a book), with an acknowledgement of its initial publication in this journal.
Authors are permitted and encouraged to post their work online (e.g., in institutional repositories or on their website) prior to and during the submission process, as it can lead to productive exchanges, as well as earlier and greater citation of published work.
