Concept of Khiyār in Transaction in Islamic Law

Individuals conducting commercial transactions must carefully weigh-in determining factors prior to sales purchases, either related to goods or pricing. After all, matters are secured, the involved parties can advance with a sales purchase agreement.  Nonetheless, a transaction can typically be canceled post an agreement, due to circumspection on part of the seller or buyer, who is allowed to annul his/her initial plan. Islamic Sharia gives rights to transaction cancellation or activation, and this concept is called “Khiyār”. Various mazhab (Islamic schools of jurisprudence) give consent to Khiyār and its enabling guidelines.  An example is in a case of defective products or discrepancy on the merchant's original product description, etc.  However, depending on the individual situations, all mazhab can either have consensus or disagreement on the nature of Khiyār.  This paper emphasizes the debates due to its relevancy in today’s market, which warrants further development into broader consumer protection.  A qualitative methodology is used for comparison between various mazhab relating to Khiyār based on Fiqh literature. a Khiyār becomes a right for both the seller and buyer.  But, depending on each unique condition, it can also be invalidated.

‘Ināyat al-Muḥaddithīn al-Indūnīsiyyīn bi al-Arba’īniyyāt; Dirāsah ‘an Kitāb al-Fādānī fī al-Arba’īn

This article discusses one of the works of hadīth scholar, which is known as “Arba`īn”. The writers of Arba`īn collect forty hadīths from different topics and then combined them into one book.  Some of them innovated in combining the hadīth. This type of work is known as “Arba`ūn Buldāniyah”. The first scholar to do this is al-Ḥāfiẓ Abū Ṭāhir as-Silafi, then followed by his student, Ibnu `Asākir. Shaikh Yāsīn, a Hadīth scholar from Indonesia who lived in Mecca since he was child. Shaikh Yāsīn had a good reputation in Isnād (chain of hadīths) by maintaining the continuous line of transmission from his teacher, the teachers of his teacher, and to the author of the book studied, as was done by previous scholars.  He contributed to the writing of An Arba`īn book which contained forty hadīth from forty scholars (teachers) from forty cities in the Islamic world. This paper discusses the writing method of the book and compares it with works such as from other authors. The methodology used is a qualitative method by analyzing the works of Islamic scholars. The findings in this paper are that Islamic scholars. are comparable to Middle Eastern scholar in producing even specific Hadith scientific works

The Writing of Hadith in the Era of Prophet Muhammad: A Critique on Harun Nasution’s Thought

The discussion regarding the writing of hadith during the life of the Prophet is a contentious topic within the area of Islamic and hadith studies both in the West and in the Islamic world. Orientalists write their work on hadith with a presumption that hadith has never been written during the life of Prophet Muḥammad. They contend that hadith text only emerged in the third century of Hijrah, i.e. in the era of al-Bukhāri. A few others believe that it started in the era of Malik of the Umayyad. This orientalist’ mindset affects some Muslim intellectuals who accept this premise. One of them is Harun Nasution, a well respected great mind who wrote a book entitled Islam Ditinjau Dari Berbagai Aspeknya (Islam Viewed from Various Aspects). However, historical evidence demonstrates that the writing of hadith was carried out at the time when the Prophet was still alive. A number of sheets were discovered, which contain hadith text compilations narrated by the companions of the Prophet, such as the Ṣahīfah of  ͑Ali bin Abi Ṭalib, Ṣahifah of Jābir bin  ͑Abdillah, and others. Some scholars have misunderstood the message in a saying of the Prophet that prohibited the writing of hadith. They have ignored other hadith that negated the previous hadith by which the Prophet allowed the writing of hadith in his life time. Even though there are a number companions who did not write hadith in this period, it does not mean hadith were not allowed to be written, but it was due to their own preference not to write the hadith.[Perdebatan tentang penulisan hadits masa kehidupan Nabi tetap menjadi tema yang hangat dalam kajian keislaman dan kajian hadits, baik di barat maupun di dunia Islam sendiri. Beberapa orientalis berpendapat bahwa hadits tidak ditulis pada masa Nabi Muhammad. Mereka menyebutkan teks hadits mulai muncul abad ketiga hijriah, misalnya pada era Bukhari. Lainnya percaya bahwa teks hadits dimulai pada masa Malik al Umayyad. Perspektif seperti orientalis ini diterima oleh beberapa intelektual muslim Indonesia, salah satunya Harun Nasution yang menulis buku Islam ditinjau dari Berbagai Aspeknya. Bagaimanapun bukti sejarah menunjukkan penulisan hadits sudah dimulai ketika Nabi masih hidup. Sejumlah lembaran yang mengandung kompilasi teks hadits dari beberapa sahabat Nabi seperti, Ṣahīfah dari Ali bin Abi Ṭalib dan Ṣahifah dari Jābir bin  ͑Abdillah. Sejumlah akademisi keliru dalam memahami pesan Nabi yang melarang menuliskan hadits. Mereka mengabaikan hadits yang menegasikan hadits sebelumnya yang membolehkan penulisan hadits selama hidup Nabi. Meskipun ada sejumlah sahabat yang melarangnya, namun ini bukan berarti hadits tidak diijinkan untuk ditulis, tetapi hal ini lebih terkait dengan masing-masing referensi untuk tidak menuliskannya.