THE POSITION OF AJWIBAH AL FADHILAH LIL AS ILAH AL ASYARAH AL KAMILAH IN HADITH LITERATURE

This study conducts an analysis of the topic components encompassed within the literary composition entitled "Al Ajwibah Al Fadhilah Lil As Ilah Al 'Asyarah Al Kamilah." This research utilizes analytical and descriptive approaches in order to carry out a comprehensive literature assessment. The objective of this study is to evaluate the influence of the book on the discipline of hadith science through an analysis of its contribution in producing original issues. The book known as "Kitab Al Ajwibah Al Fadhilah Lil As Ilah Lil 'Asyarah Al Kamilah" is a noteworthy scholarly addition to the field of hadith discipline, emerging during a time characterized by restricted advancements in Islamic research. This literary work introduces original and unexplored issues that have not been previously examined in the existing body of scholarly literature pertaining to the field of hadith studies.


INTRODUCTION
The author Al Ajwibah Al Fadhilah Lil As Ilah Al 'Asyarah Al Kamilah was identified by the name Abdul Hay bin Abdur Rahim.Nevertheless, upon reaching adulthood, he chose to adopt the name Muhammad and incorporated it into his existing name, resulting in the full name of Muhammad Abdul Hay Al Lucnowy.The individual in question was born on the 26th of Zulqaidah, 1264 H, in a locality inside Uttar Pradesh, the capital city of Lucknow, India.With a familial heritage rooted in religious devotion and intellectual pursuits, the individual's father emerged as a prominent scholar during his day.
At the tender age of 10, he successfully completed the arduous task of committing the whole Quran to memory.Subsequently, he dedicated seven years of his life to acquiring a comprehensive understanding of diverse facets of Islamic knowledge under the tutelage of his father.The individual's exceptional ability to memorize, profound comprehension, and passion for imparting acquired information contributed to his early scholarly achievements, particularly in the domain of hadith and the science of hadith.Indeed, subsequent researchers have widely regarded him as an exceptional individual and a prominent intellectual of the 13th century AH in the region of India.
In the field of scientific works and book writing, he is also a unique figure because he has provided a new style of thinking and participation in the field of Islamic science, especially the science of hadith.In the field of the science of Jarhu Wa At Ta'dil, for example, one of the most important branches of the science of hadith, there was not a single comprehensive essay in this field for twelve centuries until Abdul hay Al Lucnowy appeared in the 13th century H and wrote the book Ar Raf'u Wa At Takmil Fie Al Jarh Wa At Ta'dil.Likewise, the book of Al Ajwibah Al Fadhilah Lil As Ilah A;l 'Asyarah Al Kamilah, the object of this research article, his scholarly work in the field of hadith science has also made new contributions and improvements in this field of science.
Following his significant contributions to Islamic studies, he passed away at the age of almost forty during the month of Rabiul Awwal in 1304 AH.His legacy includes a collection of 120 academic publications.

Overview of Al Ajwibah Al Fadhilah
This book comprises a collection of correspondences exchanged between the esteemed author, Abdul Hay Al Lucnowy, and the renowned scholar from Lahore, Muhammad Husein Al Lahory.In the correspondence, Muhammad Husein Al Lahory formulated a series of 10 inquiries, directing Abdul Hay Al Lucnowy to engage in a comprehensive examination and response to each of them.The book named "Al Ajwibah Al Fadhilah Lil As Ilah Al 'Asyarah Al Kamilah" was authored by Abdul Hay Al Lucnowy in response to the scientific nature of the problems posed, requiring thorough and extensive scientific explanations.
The book primarily explores two scientific subjects, namely the discipline of pure hadith science and the integration of hadith science with usul al-fiqh.Upon further analysis, it is evident that the book delves into five key subjects of hadith science and engages in six collaborative conversations between hadith science and ushul fiqh science, as seen in the subsequent table.

Hadith Studies
Hadith and Ushul Fiqh Studies Sanad, its importance and scope Contradiction between two authentic hadith texts The ruling on doing good deeds with da'eef traditions The method of legal tarjih Status of traditions in the Encyclopedia of Sunnah other than Sahihain.
Bukhari-Muslim narration, sanad variation, Fiqh capacity of hadith narrators as tarjih factors.Hadiths that are the basis of law Combination of two texts ‫النصين(‬ ‫بين‬ ‫)الجمع‬ Conflicting views on the status of hadith Deafening the hadith because the narrator of the hadith does not practice it.Contradiction between a mauquf tradition and a marfu' tradition

METHOD
This research employs analytical and descriptive methodologies to conduct a comprehensive literature review.This article aims to ascertain the extent to which the book has contributed to the discourse within the field of hadith science.The book entitled "Kitab Al Ajwibah Al Fadhilah Lil As Ilah Lil 'Asyarah Al Kamilah" is a notable contribution to the area of hadith science, which originated during a period of limited progress in the realm of Islamic scholarship.

RESULT AND DISCUSSION
The present work exclusively addresses the subjects within the field of pure hadith science, excluding any discussions pertaining to the science of usul fiqh.

The Significance and Extent of Sanad
In the present discourse, Abdul Hay Al Lucnowy underscores the significance of sanad by referencing the viewpoints of fifteen experts derived from several Islamic disciplines."There must be a Sanad in every religious matter, and this is the opinion that is relied upon.(It is not limited to the Prophetic traditions, the rulings of the Shari'ah, the reports of the virtues of prominent figures, the history of wars and other events, and everything else that has to do with religion and Sharia. It is not permissible to rely on anything related to these things until it has been proven that it has a strong sanad, especially after the centuries in which the Prophet's goodness was recognized (by the Prophet) (the first three centuries of Hijri)." In addition, Abdul Hay Al Lucnowy cautioned against being deceived by the presence of hadiths in prominent literary works, since their inclusion in such texts does not automatically guarantee their legitimacy."If there is to be a sanad in all matters of religion, then that necessity can be represented by the narration of knowledge by someone who has the capacity (in knowledge), and/or the statement of a reference figure in knowledge.This is especially so in recent times, since the attention to sanad in recent times, based on the stipulated conditions, has ceased to exist.If emphasis is placed on the issue of sanad in all matters (of Islamic knowledge) then the main purpose of knowledge will be neglected, hence it is sufficient to rely on the statements of reference figures."

Performing virtuous deeds based on da'eef hadiths
There are three distinct perspectives among scholars about this matter.The first viewpoint asserts that utilizing them as evidence is not acceptable.Conversely, the second viewpoint argues that it is indeed permissible to employ them as evidence.The prevailing perspective among academicians is that the utilization of it is deemed acceptable, but subject to specific circumstances.Abdul Hay Al-Lucnowy aligns with the prevailing viewpoint among scholars on this matter.He does not outright dismiss the da'eef hadith, nor does he fully endorse it.Instead, he adopts a moderate stance by accepting it with certain circumstances.
The conditions for accepting ahaif traditions as viewed by the majority of scholars are: -the falsity of the hadith is not too severe -It is within the scope of the general meaning of other proofs.
-Practising it out of caution and not believing in its authenticity.

The present inquiry pertains to the position and significance of Hadiths within the Encyclopedia of Sunnah, excluding the Sahihain.
In this scholarly analysis, Abdul Hay Al Lucnowy critically evaluates the contemporary status of traditions, as documented in many volumes of the sunnah encyclopaedia.The importance of this discussion lies in the need to refrain from making hasty generalizations regarding the authenticity of all traditions recorded in Islamic reference material, namely those focused on the collection of traditions.In a similar vein, it is imperative to refrain from making the claim that only Sahih Bukhari and Sahih Muslim encompass sahih (genuine) traditions.In contrast to the previously mentioned assertion, it is crucial to recognize that the credibility of all traditions encompassed in the compilations of Sahih Bukhari and Sahih Muslim is really verified.Nevertheless, it is crucial to acknowledge that in addition to these two compilations, the collection comprises many traditions that are categorized as sahih (genuine), hasan (good), dhaif (weak), and even incorrect.
Within this discourse, Abdul Hay Al-Lucnowy demonstrates a restricted level of analysis, predominantly relying on the incorporation of academic perspectives.However, it is crucial to acknowledge that the absence of the author's own interpretation in the book Al Ajwibah Al Fadhilah Lil As Ilah Al 'Asyarah Al Kamilah, despite the inclusion of quotes from other academics, does not detract from its scholarly character.The author's selection of viewpoints is characterized by robustness and authority, as they have been meticulously chosen in accordance with the recognized norms of hadith science.The presentation of several perspectives offers the reader a thorough comprehension and awareness.

Diverging Opinions on the Status of Hadith
The present discourse pertains to the preceding one concerning the methodology employed in determining the evaluative stance of hadith critics towards a certain hadith in instances when conflicting viewpoints arise.Three recommendations are offered on this matter.
-Upon analyzing the evaluative stance used by critics, it becomes evident that there exist individuals who exhibit a tendency towards precipitous categorization of traditions, juxtaposed with those who demonstrate a more impartial and unbiased approach.The attitude of Al Hakim in Al Mustradrak might be characterized as hasty, since he immediately concluded that the traditions included in Al Mustadrak met the criteria of authenticity found in Sahih Bukhari and Muslim.Nevertheless, it was discovered that some traditions presented in this book faced criticism from experts due to their failure to meet the criteria of authenticity as established in Sahih Bukhari and Sahih Muslim.The objective re-examination of traditions in the book occurred with the advent of Shamsuddin Az Zahaby in the late seventh century.Therefore, in the event of a divergence of viewpoints about the significance of the traditions mentioned in the book, it is recommended that the perspective of Shamsuddin Az Zahaby be given precedence.
-The analysis also examines the evaluative stance used by critics towards the credibility of the hadith, distinguishing between those who have a tendency to readily dismiss the hadith and adopt an extreme approach in discrediting the narrators, and those who maintain objectivity in their assessment, considering both the credibility of the hadith and the credibility of the narrators.The table shown below delineates many hadith critics who coexisted within the same century yet diverged in their approaches to critique.In the event of a divergence of viewpoints between the critics situated in the left column and those positioned in the right column, precedence is given to the perspectives expressed by the critics in the right column.
‫فقيها‬ ‫مصنفها‬ ‫كان‬ ‫وإن‬ ‫عليها،‬ ‫الحديث‬ ‫أرباب‬ ‫اعتماد‬ ‫يعلم‬ ‫أو‬ ‫سندها،‬ ‫يظهر‬ ‫لم‬ ‫ما‬ ‫المبسوطة‬ ‫الكتب‬ ‫في‬ ‫المنقولة‬ ‫لألحاديث‬ ‫عبرة‬ ‫ال‬ ‫من‬ ‫الوجيز‬ ‫شارح‬ ‫والرافعي‬ ‫الحنفية‬ ‫أجلة‬ ‫من‬ ‫الهداية‬ ‫صاحب‬ ‫إلى‬ ‫ترى‬ ‫أال‬ ‫والحرام.‬‫الحالل‬ ‫وحكم‬ ‫األحكام‬ ‫نقل‬ ‫في‬ ‫عليه‬ ‫يعتمد‬ ‫جليال‬ ‫أجلة‬ ‫أحاديث‬ ‫تخريج‬ ‫طالع‬ ‫من‬ ‫على‬ ‫يخفى‬ ‫ال‬ ‫كما‬ ‫يستفسر،‬ ‫بالحديث‬ ‫خبير‬ ‫عند‬ ‫أثر‬ ‫له‬ ‫يوجد‬ ‫ماال‬ ‫تصانيفهما‬ ‫في‬ ‫ذكرا‬ ‫الشافعية...قد‬ ‫الشافعي.‬‫حجر‬ ‫البن‬ ‫الرافعي‬ ‫شرح‬ ‫أحاديث‬ ‫وتخريج‬ ‫للزيلعي،‬ ‫الهداية‬ "The traditions narrated in the major books cannot be relied upon until they have been authenticated by the scholars of hadith, even if the author of the major books is a great jurist upon whom the rulings of the law (especially the rulings on halal and haram) are relied upon.Both of them have written in their works traditions for which there is no evidence among the hadith scholars who can explain (the validity of these traditions), as is clear to those who read the book of takhrij of Al Hidayah by Az Zaila'i and the book of takhrij of traditions Syarah Ar Rafi'i by Ibn Hajar Al 'Asqalani".‫بتصريح‬ ‫فيكتفى‬ ‫المراد‬ ‫فات‬ ‫أمر‬ ‫كل‬ ‫في‬ ‫اإلسناد‬ ‫بطلب‬ ‫فيها‬ ‫شدد‬ ‫فإن‬ ‫المقررة،‬ ‫بالشروط‬ ‫فيها‬ ‫اإلسناد‬ ‫اهتمام‬ ‫لفوات‬ ‫المتأخرة،‬ ‫األعصار‬ ‫عليه‬ ‫من‬ " ‫االعتماد‬ Nevertheless, the requirement of sanad (chain of inheritance) in all Islamic disciplines presents challenges for contemporary Muslims since the temporal gap between current generation and the Prophet or the original author of the text is quite vast.The need for a sanad necessitates the inclusion of individual teachers in a sequential manner, ultimately tracing back to the Prophet or, at the very least, the author of the book.Failure to adhere to this practice will result in the lack of recognition of one's scholarly competence.In his work titled "Al Ajwbah Al Fadhilah Lil as Ilah Al 'Asyarah Al Kamilah," Abdul Hay Al Lucnowy presents a very intelligent and pertinent answer that caters to the diverse generations of individuals seeking Islamic knowledge.‫في‬‫سيما‬ ‫ال‬ ‫إليه،‬ ‫يستند‬ ‫من‬ ‫وتصريح‬ ‫عليه،‬ ‫يعتمد‬ ‫من‬ ‫نقل‬ ‫مقامه‬ ‫يقوم‬ ‫قد‬ ‫لكن‬ ‫الدين،‬ ‫أمور‬ ‫من‬ ‫أمر‬ ‫كل‬ ‫في‬ ‫اإلسناد‬ ‫من‬ ‫البد‬ ‫كان‬ ‫وإن‬ "

Tabel 3 .
Hadith critics who lived in the same century but were separated by their critical methods