VALIDITAS HADIS TIDAK ADA KISAS BAGI ORANG TUA YANG MEMBUNUH ANAKNYA

Moh. Ahsanuddin Jauhari, Enceng Arif Faizal, Syahrul Anwar, Atep Mastur, Deden Najmudin

Abstract


Abstract: One of mawâniʿ al-qishâsh is that victims are part of the perpetrators. That is, parents who kill their children can not be sanctioned qishâsh. This is based on the hadith of the Prophet which states that, "lâ yuqâd al-wâlid bi waladihî" and "anta wa mâluk li abîka". This opinion is held by Abû Hanîfah, al-Syâfiʿî, and Ahmad ibn Hanbal. This study aims to determine the validity of the first hadith which is used as a basis so that it can be a guideline whether the hadith is acceptable or not. The method used is the takhrîj method. The results showed that the hadith had a variety of matan who were narrated by at least seven mudawwin. This shows that the hadith is narrated in meaning rather than lafaz. There are at least eleven lanes of the shilshilah sanad found, but none of them have the quality of shahîh because there are weaknesses in each of the lane of the sanad. Therefore, if seen from the validity requirements of the hadith, the value of the hadith is weak.

Abstrak: Salah satu penghalang sanksi kisas adalah korban merupakan bagian dari pelaku, maksudnya, orang tua yang membunuh anaknya tidak dapat dikenai sanksi kisas. Hal ini didasarkan atas hadis dari Nabi saw yang menyatakan bahwa, “lâ yuqâd al-wâlid bi waladihî” dan “anta wa mâluk li abîka”. Pendapat ini dipegang oleh Abû Hanîfah, al-Syâfiʿî, dan Ahmad ibn Hanbal. Penelitian ini bertujuan untuk mengetahui validitas hadis pertama yang dijadikan landasan sehingga dapat menjadi pegangan apakah hadis tersebut dapat diterima atau tidak. Metode yang digunakan adalah metode takhrîj. Hasil penelitian menunjukkan bahwa hadis tersebut memilik redaksi yang beragam yang diriwayatkan setidaknya oleh tujuh mudawwin. Ini menunjukkan bahwa hadis tersebut diriwayatkan secara makna bukan lafaz. Setidaknya ada sebelas jalur silsilah sanad yang ditemukan, namun semuanya tidak ada yang memiliki kualitas shahîh karena pada setiap jalur silsilah sanadnya ada kelemahan. Oleh karena itu, jika dilihat dari persyaratan kesahihan hadis, maka hadis tersebut nilainya lemah.

 

 


Keywords


kill; qisas barrier; qisas; validity of hadith

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DOI: https://doi.org/10.15575/as.v22i1.8800

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