Kajian ini menitikberatkan pada mata rantai sufi perawi hadis dalam al-Kutub at-Tis‘ah. Kajian ini penting karena beberapa alasan, di antaranya adalah proses periwayatan hadis secara lisan telah tumbuh dan berlangsung sejak abad pertama hijriyah; upaya kodifikasi hadis baru muncul pada permulaan abad kedua hijriyah; kebanyakan perhatian tadwīn hadis diberikan kepada periwayatan hadis-hadis hukum; munculnya pemalsuan-pemalsuan hadis; penilaian terhadap kualitas perawi yang bersifat ijtihādī meskipun menggunakan standar kritik yang telah disepakati; serta fakta sejarah bahwa abad kedua hingga ketiga hijriyah merupakan periode formatif pemikiran Islam, terutama Hadis dan Tasawuf.
Kajian ini membahas mata rantai intelektual sufi perawi hadis dalam al-Kutub at-Tis‘ah, ragam tema hadis yang diriwayatkan, urgensi periwayatan sufi terhadap ajaran Tasawuf dan urgensi periwayatan sufi terhadap proses kodifikasi Hadis. Penelitian ini termasuk studi pustaka (library research) dan menggunakan analisis kritik-hadis dan analisis kesejarahan.
Melalui penelitian ini ditemukan beberapa pandangan bahwa: a) setidaknya ditemukan sebanyak 295 sufi perawi dalam al-Kutub at-Tis‘ah yang kesemuanya berkontribusi besar dalam proses periwayatan hadis; b) kawasan yang menjadi basis periwayatan bagi sufi perawi selaras dengan sebaran kawasan yang menjadi tempat favorit bagi proses transmisi hadis saat itu; c) rata-rata sufi perawi tergolong muqill al-ḥadīṡ (sengaja menyedikitkan riwayat hadis); d) sufi perawi secara umum dapat diterima periwayatannya, 92.2% dari mereka bermartabat terpuji, dan hanya 7.8% yang bermartabat majrūḥ; e) terdapat mata rantai intelektual dari dua belas (12) sufi perawi. Melalui mereka ditemukan sebanyak 1295 riwayat hadis yang terekam dalam al-Kutub at-Tis‘ah, atau sekitar 2.1% dari keseluruhan jumlah hadis dalam al-Kutub at-Tis‘ah. Adapun tema yang paling banyak adalah tema ibadah dan akhlak; f) periwayatan hadis yang datang dari sufi perawi telah menjadi basis yang kokoh bagi perilaku sufistik umat Islam saat itu; g) terdapat dua nama sufi perawi yang menjadi simpul dalam proses periwayatan mereka. Kedua sufi tersebut adalah Sufyān aṡ-Ṡaurī (w. 181 H) dari Kufah dan Ḥammād bin Salamah (w. 167 H) dari Basrah; h) sufi perawi juga berkontribusi besar dalam proses kodifikasi hadis saat itu. Dibuktikan dengan munculnya beragam bentuk catatan periwayatan mulai dari generasi tābi‘īn, generasi atbā‘ at-tābi‘īn, dan generasi tab‘ al-atbā’; dan i) hadis yang diriwayatkan oleh sufi perawi dalam mata rantai tersebut jelas-jelas dapat dipertanggung jawabkan, baik dari sisi kesahihan periwayatan maupun dari sisi kontekstualisasi pemahaman hadis.

ABSTRACT:

This study focused on the nuanced Sufi chain of Hadith transmitters in al-Kutub at-Tis'ah. This study is pivotal for several reasons, among them is to discuss the process of oral transmission of hadith that has grown and continued since the first century of hijriyah; the second one is to comprehend the attempts of hadith codification of which emerged in the beginning of the second century hijriyah; the third is to figure out that the attention of tadwīn hadith was given to the transmission of legal traditions; the fourth is to find that the rise of hadith fabrication; the fifth is to assess the ijtihādi quality process of transmitters through the critiques agreed upon and is to proof that there was a historical fact recording that the second and third centuries of hijriyah were called as formative periods of Islamic thought, especially of Hadith and Sufism.
This study discussed the intellectual links of the nuanced Sufi chain of Hadith transmitters in al-Kutub at-Tis'ah; the various themes of hadith narrated, the urgency of Sufi transmissions on the teachings of Sufism, and the urgency of Sufi transmissions on the process of codification of Hadith. This research included library research and used critical- historical analysis of hadith.
Through this research, there are some findings: a) at least there were 295 Sufis who transmitted hadiths in al-Kutub at-Tis'ah; b) there were areas where the Sufi transmitters narrated similar with the area of the transmission process of the hadith at that time; c) mostly Sufi transmitters are classified into muqill al-hadīṡ (deliberately minimizing the transmission of hadith); d) Sufi transmitters are generally acceptable for their reports that 92.2% of them are ranked sound and valid, and only 7.8% are regarded weak (majrūḥ); e) there is an intellectual link of twelve (12) Sufi transmitters. Approximately 1295 reports of their hadiths were recorded in al-Kutub at-Tis'ah, or about 2.1% of the total number of hadiths in al-Kutub at-Tis'ah. The theme of their hadiths covered mostly of worship and morals; f) the transmission of hadith coming from the Sufi transmitters used to be a solid basis for the attitude of the Muslim Sufis at that time; f) there are two Sufi names of transmitters who become nodes in their transmission process. The two Sufis are Sufyān aṡ-Saurī (w 181 H) of Kufa and Ḥammād bin Salamah (d 167 H) of Basrah; h) Sufi transmitters also contributed greatly to the process of the hadith codification at that time. It is proved by the emergence of various forms of transmission records from the generation of tābi'īn, of atbā 'at-tābi'īn, and of tab' al-atbā'; and i) the traditions transmitted by Sufi transmitters in those links are clearly accountable both in terms of the validity of the transmission and of the contextualization of the understanding of the hadith.