Hadis “Yāsīn Jantung Al-Qur’an” Dalam Musnad Al-Bazzār: Analisis Sanad Dan Kritikan Para Sarjana Hadis
The Hadith ‘Yā Sīn is the Heart of the Qur’an’ in Musnad al-Bazzār: An Analysis of the Chain of Transmission and the Criticism of Hadith Scholars
DOI:
https://doi.org/10.33102/johs.v11i1.447Keywords:
hadith, Yā Sīn, Musnad al-Bazzār, sanad criticism, hadith scholars.Abstract
The hadith widely recognized with the wording “Yā Sīn is the heart of the Qur’an” is among the narrations commonly cited in discussions of faḍāʾil al-Qur’an and has been broadly practiced within Muslim communities in the Malay Archipelago. However, the level of acceptance of a narration in religious discourse does not necessarily reflect the strength of its chain of transmission according to the discipline of hadith studies, including this particular narration. Accordingly, this article aims to analyze the hadith as transmitted in Musnad al-Bazzār, focusing on the structure of the chain of transmission, the modes of narration, and the critical evaluation of al-Bazzār and other nuqqād al-ḥadīth. This study employs a qualitative textual analysis approach by directly examining the narration and al-Bazzār’s commentary in his Musnad. Data were analyzed through methods of collecting narrations (jamʿ al-riwāyāt), comparing transmission routes (muqāranah al-marwiyyāt), and tracing narrations (sabr al-marwiyyāt) to identify sanad patterns, elements of tafarrud, and possible indications of ʿilal al-ḥadīth. Al-Bazzār’s evaluation is also compared with the views of other hadith scholars to arrive at a more comprehensive conclusion. The findings reveal that there are two principal narrations in Musnad al-Bazzār concerning this hadith, both of which contain significant weaknesses. Based on the assessment of the nuqqād al-ḥadīth, the first narration is classified as mawḍūʿ. It was criticized by several hadith scholars including al-Tirmidhī who described it as gharīb, Aḥmad ibn Ḥanbal who evaluated it as mawḍūʿ, and Abū Ḥātim al-Rāzī who characterized it as a bāṭil hadith and emphasized that it has no basis. Meanwhile, the second narration is considered ḍaʿīf by hadith scholars due to the presence of unknown narrators and elements of tafarrud at several levels of the chain of transmission. In conclusion, both narrations of the hadith “Yā Sīn is the heart of the Qur’an” fail to meet the criteria of an acceptable hadith. This study underscores the importance of critically examining widely circulated narrations within Muslim society and highlights the role of Musnad al-Bazzār as one of the key sources for detecting ʿilal al-ḥadīth.
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