‫ ق ال إس حاق أخبرن ا وق ال عثم ان ح دثنا جري ر عن‬- ‫ واللف ظ لعثم ان‬- ‫حدثنا عثمان بن أبى شيبة وإسحاق بن إبراهيم‬

‫ آك ل الرب ا‬-‫ص لى هللا علي ه وس لم‬- ‫مغيرة قال سأل شباك إب راهيم فح دثنا عن علقم ة عن عب د هللا ق ال لعن رس ول هللا‬
1
.‫ قال قلت وكاتبه وشاهديه قال إنما نحدث بما سمعنا‬.‫ومؤكله‬

َ ‫ْت أَبِي ا ْشت ََرى َع ْبدًا َحجَّا ًم ا فَ َس أ َ ْلتُهُ فَقَ ال نَهَى النَّبِ ُّي‬
‫ص لَّى‬ ُ ‫ال َرأَي‬ َ َ‫َح َّدثَنَا أَبُو ْال َولِي ِد َح َّدثَنَا ُش ْعبَةُ ع َْن عَوْ ِن ْب ِن أَبِي ُج َح ْيفَةَ ق‬
2
َ ‫ب َوثَ َم ِن ال َّد ِم َونَهَى ع َْن ْال َوا ِش َم ِة َو ْال َموْ ُشو َم ِة َوآ ِك ِل ال ِّربَا َو ُمو ِكلِ ِه َولَ َعنَ ْال ُم‬
.‫ص ِّور‬ ِ ‫هَّللا ُ َعلَ ْي ِه َو َسلَّ َم ع َْن ثَ َم ِن ْال َك ْل‬

Prophet Hadīs as in the explanation of the Quran is second only to the Qur'an.
That explanation is a to-harusan — not to mention an obligation — for every Muslim to
run and understand the teachings of Islam are true and correct, and of course refers to the
second source. As a prime source of Islamic teachings, of course hadīs in contrast to the
Quran. If the accounts of al-Quran was never in question by Muslims because in the
history of kodifikasinya and all the verses that piled up in the MUS have never
experienced the slightest shifts and changes, both at the time of the Prophet, and after
him, even until now, then in the hadīs Prophet who researched and examined not only the
content and applications, but rather
The position of the hadīs which is very essential in understanding Islam is identifying the
presence, status, and meaning is in every hadīs the Prophet itself so, serious concern by
the cleric Muhaddisun. This concern since the Prophet still hi-dup until the period of al-
Khulafa al-Rasyidun, even more serious again during tabī'īn and tabī'īn-tabī'īn. The
seriousness of them, because there is the difficulty of keeping a hadīs caused difficulty in
understanding its content, then an understanding of the content of hadīs is "mandatory"
manuals badly. This is because the function of Muhammad as the Messenger or leader of
the faithful is inseparable from the context he is as a human being in our daily lives (QS.
Al-Cave: 110) and every Prophet released a statement not regardless of when and where
the context of the life of the Prophet uttered or doing. For that, the understanding of ha-
contextually dīs becomes very important in achieving the pema-haman intact and
coherently.
Understanding of the material and thus not only textual basis, but rather should be
understood contextually, both of which are universal, temporal or lo-cal. For example the
author of the "lift" in this paper is the question of the prohibition of riba in the hadīs fixed
to forms of usury and fadhl riba'nāsiah i.e. ' usury ' conducted in cash but the mutual
melebihkan or goods or similar objects but by the time one of the goods exchanged.
While listed in al-Quran11 is the only prohibition
in the form of usury ' nāsiah only. 12 while the exchange of property with another
property, owned or possessed for both, the ruling may, based on the word of God (QS.

‫ الجامع الصحيح المسمى صحيح‬،‫أبو الحسين مسلم بن الحجاج بن مسلم القشيري النيسابوري‬
1

50 .‫ ص‬،5 .‫ ج‬،)‫ (دار الجيل بيروت‬،‫مسلم‬

‫ (دار‬،‫ صحيح البخاري‬،‫ أبو عبد هللا محمد بن إسماعيل بن إبراهيم بن المغيرة الجعفي البخاري‬2
60 .‫ ص‬،3 .‫ ج‬،)‫هـ‬1422 ‫ األولى‬: ‫ الطبعة‬: ‫طوق النجاة‬
Al-Baqarah: 2): as for usury in ben-tuk other unspecified by the Quran. This is where
hadīs the Prophet describes in more detail by looking at the riba prohibition itself. By
looking at the ban on usury, basically there is conformity to legal as well as wine set i.e.,
gradually. The prohibition of riba in Islam through four stages: 13
1. Usury is meant to add to the property is not added that the sump-Allah 14
2. The Jews of usury prohibited conduct, but the ban was violated by them so that they
are children of wrath of God, and he has forbidden to them, something that has never
been lawful to them as a result of violations they do 15
3. Down verses that forbid usury doubled 16
4. Prohibition of riba remnants that still exists 17 With a ban on this bertahap-tahap
seems that in applying the law Is-lam is a tadrij (gradually) 18 Discussion is important
because from the first of these issues has become a warm debate among the scholars and
Muslim scholar. Among them there are banned, there is nothing to anggapnya syubhat,
and others consider it permissible reason. Perbe-daan opinion is caused by the difference
in angle of approach each against the prohibition of usury.
en so subject of discussion are: 1. How is the quality of hadīs in this regard in the form of
riba?
2. What is the opinion of the scholars hadīs against usury? Hadīs related to the
discussion of usury is relatively a lot restarted and restarted, and any hadīs not to mention
the type and shape of the object that is diribakan, then this writing only limit on a number
of hadīs that are considered to be representative of the whole hadīs about riba either in the
form of the prohibition, or fadhl nāsiah, while seeing the opinion of scholars past and
present. ' To avoid erroneous interpretations, author of sa-ngat looked urgent to explain
some terms that pen-ting in this paper. The word is etymologically riba al-ziyādah,
meaning an extra and in Maqāyisal-Lugah said rabā izā zāda wa ' alā 19 Word riba is a
form of the word masdar ‫ زاد – يزيد‬that has some meaning, i.e. "extra, growing and
high",20 or additional excess. 21 In terminology, riba is

‫الربا زيادة على رأس املال لكن خص في الشرع بالزيادة على وجه دون وجه‬
RIBA is an addition to its capital, but in legal terms Is-lam, riba interpreted as added with
certain criteria. In the Large Indonesian Language Dictionary, the word usury is defined
as moneylenders, moneylender, usury and rente 23 according to sharee'ah,
the word riba means additional required pergantiannya to someone in the form of buying
and selling. And also the acquisition of property with another property by mutual
melebihkan between each other 24 Scholars of Fiqh in dividing into two kinds, namely,
usury ' and ' riba nasi'ah fadhl. 25 Scholars of Fiqh in proscribed usury have agreed ' fadhl
on various objects which is in hadīs, namely gold, silver, wine, wheat, dates, and salt. But
they disagree on other objects. As for the word hadīs comes from the Arabic, namely al-
hadīs ja-maknya al-hadīs, al-hidsan and al-hudsan 26 hadīs etymologically has some
sense in them: (1) al-hadīs: a new opponent al-qadīm, (2) al-khabar: message or the news.
According to the scholars of hadīs that is hadīs is all the words, deeds, taqrīr, and hal-
ihwal that comes from the Prophet Muhammad. 27
Thus, according to the author, who is a hadīs is all circumstances, behavior and ak-tivitas
living Prophet Muhammad. either directly or indirectly.
A. What is the quality hadīs that deal in the form of pela rangan riba Hadīs on the
prohibition of usury, Eater, Giver feeding, a clerk, and witnesses.
‫ترى‬$$ ‫ال رأيت أبي اش‬$$ ‫ة ق‬$$ ‫ون أبي جحيف‬$$ ‫برني ع‬$$ ‫ال أخ‬$$ ‫عبة ق‬$$ ‫دثنا ش‬$$ ‫ال ح‬$$ ‫اج بن منه‬$$ ‫دثنا حج‬$$ ‫ح‬
‫دم‬$$‫م نهي عن ثمن ال‬.‫ فكسرت فسـلته عن ذلك قال إن رسول هللا ص‬$‫حجاما فأمر بمحاجمه‬
‫ور‬$$ ‫ه ولعن املص‬$$ ‫ا وموكل‬$$ ‫ل الرب‬$$ ‫مة وآك‬$$ ‫مة واملستوش‬$$ ‫ة ولعن الواش‬$$ ‫ب األم‬$$ ‫وثمن الكلب وكس‬
)‫(رواه البخاري‬