THE POSITION OF SUNNAH AS A SOURCE OF ISLAMIC LAW IN A NEW PERSPECTIVE IN ITS TYPES

This paper aims to discuss the meaning of Sunnah as an argument in the determination of Islamic law. The existence of the Qur'an as a guide to life is not complete without the Sunnah. As-sunnah's position in the teachings of Islam became the second source of law after the Quran. This As-sunnah is everything narrated by the Prophet PBUH, either in the form of deeds or words. We conducted a literature study and content analysis approach with a descriptive method in our research. The problem lies in the description of the flexibility of the Sunnah as a source of Islamic law. The Sunnah is divided into the Sunnah of words, deeds, and the Sunnah of Hammiah (will). The author researches the Sunnah of this will which is still little discussed by other researchers. Sunnah Hammiyah is the desire of the Prophet to burn the houses of people who do not pray in the congregation to the mosque, and the Prophet wanted to change the position of the Kaaba if the Quraysh at that time were still close to polytheism. The Sunnah itself serves as an explanatory, that is, to explain things that are still vague in the Qur'an.


A. Problem background
The Quran and the Hadith are the sources of the law in Islam. These two sources are also termed " ‫السساس٘اى‬ ‫"الوزدساى‬ (two primary sources of Islamic teachings). Therefore, everything covered in the religion in Aqidah, Sharia, and Muamalah, even morals, always refers to both sources.
The Qur'an has never changed, let alone been forged like other religious scriptures. The authenticity of the Qur'an will be maintained all the time because Allah SWT himself is guarding it, as affirmed by him in His words in Q.S. Al-Hijr In contrast to the hadith, the hadith's narration from generation to generation may have a disability. Defects in his redaction and narrator's behavior, also, those who are sentimental and unhappy with Islam and the Zindiq are not the least number who are continually trying to obscure even subvert the foundation building the foundation of the source of these two teachings of Islam after the Qur'an. It is known then that the hadith of Saheeh, Hasan, Daif (weak), or Maudhu' (false). Therefore, the scholars' attention to the hadeeth or Sunnah of the Prophet (s) is considerable, especially in sorting and choosing hadiths that can be believed to be the truth from Him SAW to then be done or vice versa. What's more, one of the functions of the hadith is bayan (descriptor) against the Qur'an. Even simultaneously, there are differences among scholars about the understanding of hadith or Sunnah. They do not agree in defining hadith or Sunnah, so there is a difference between the term hadeeth and Sunnah.
The author conducted a library study by conducting a content analysis of books such as Ulum al-Hadith was Mustalahuhu by Subhi Salih, which discussed Sunnah's position as a law source its types. Besides, the author also wrote the book Dirasah Sunah Nabawiyah wa Ulumuha compiled by Ahmad Umar Hasyim. This book examines the bookkeeping of the Sunnah of the Prophet Muhammad S.A.W. It clarifies the polemic raised by orientalists about the Sunnah of the Prophet. This discussion's novelty is Sunnah Himmah which is the wish of the Messenger of Allaah, which is not realized. J u r n a l M u q a r a n a h 3. According to Ibn Taymiyah, Sunnah is a tradition that has been repeatedly performed by the people, whether that includes worship or not. 4. According to Dr. Taufiq Sidqy, Sunnah is a tariqat (road) regularly practiced by the Prophet (s) and followed by his companions. 5. According to Prof. Dr.T. M. Hasbi Ash-Shiddieqy, Sunnah is a practice carried out by the Prophet (s) continuously and given to us from time to time by way of mutawatir". So the Prophet carried out the practice with the companions, carried it out with Tabiin, and so on from generation to generation to today. 2 From some Sunnah understanding, it can be concluded that the Sunnah, according to the hadith scholars, is more common and includes everything that comes from the Prophet in any form, whether related to the law. And Allah almighty, All-Wise. And Allah is All-Knowing, All-Wise. 3

Kinds of Sunnah
Sunnah or also called hadith, and hadeeth is divided into two, namely: hadith Qudsi and hadeeth Nabawi. The hadeeth Qudsi is a hadeeth which means derived from Allah, and its Lafaz is derived from the Messenger of Allaah. While the hadith of Nabawi is a hadeeth whose meaning and Lafaz are entirely the Prophet sourced himself. It is divided into several kinds: 4

Sunnah of Qauliyah (words)
Sunnah Qauliyah is a word that comes out of his oral hearings by friends. It is conveyed to others, which contains various guidance and guidance of shariah, events, or stories, whether related to aspects of belief, sharia, or morals.
In Sunnah Qauliyah, a problem seems to need to be confirmed because two forms can come out of the Prophet's speech. First, it can be the word of the Prophet (sunnah Qauliyah) that can also be a verse of the Qur'an. To distinguish whether it is Qauliyah or Qur'an, then it can be researched; if that comes out of the Prophet's oral verse of the Qur'an. Usually, the Prophet tells his companion to memorize, write, and sort it according to God's instructions. If what comes out of the Prophet's speech is Sunnah Qauliyah, then the Prophet forbids writing it for fear of mixing with the Qur'an.

Sunnah Fi'liyah (deed)
Sunnah Fi'liah is the act of the Apostle that he did, which his companions to us followed. The deeds of this Prophet can also be divided into three: 5 a. His actions as a human being and this deed are every day by many people, such as eating, drinking, etc. , p. 75, J u r n a l M u q a r a n a h This way of worship is not explained in the Qur'an but instead demonstrated by the Prophet's deeds.

Sunnah Taqririyah (consent)
Sunnah Takririah is an apostle's decree. He condones or silences an act committed by his companions without affirming whether he justifies or blames it. Like the companion's actions who ate the animals Dhab (desert lizards), the Apostle did not command nor forbid this. It can be concluded that eating the Dhab (lizard) is permissible; if it is not acceptable, he will immediately ban it and not leave it alone. Some scholars of hadith add another tiger sunnah, namely:

Sunnah Hammiyah
Sunnah Hammiyah is what the Prophet (s) wanted but has not been done. Some scholars of hadith have added the details of the Sunnah with Sunnah Hammiyah. Allah is All-17775, All-Compassionate. Allah is All-Ing, All-Compassionate. As follows: From Rabi'ah ibn Abu 'Abd al-Rahman said, I heard Anas ibn Maalik r.a. He said, "O my people! "He was a man of a people who were not tall nor short. The skin is light and not too white nor too brownish. Her hair is not too curly and not straight." (HR., Bukhari).  6 He did not accept that one of God's lovers was described in such a way by holding Islam. "May Allah destroys them (who made the painting of Prophet Ibrahim as.)!" said the Prophet Muhammad. After observing all the pictures stuck on the walls in the Kaaba, the Prophet Muhammad ordered his companions to remove them all. Everything, so that no single painting and idol remains in the Kaaba.

As a parrot Ta'kid
As a reinforcement of the law in the Qur'an, such as the command of prayer, fasting, Hajj , and other worship. b. Detailing what is in the Qur'an is mentioned in the outline c. Limiting anything in the Qur'an is mentioned in general d. Expanding the definition of something that is in the Qur'an 3. As a Tasria parrot.' Namely, as-sunnah as a settler of the law that is not yet in the Qur'an, such as the law of collecting marriage between aunt and nephew described through the hadith of the Prophet (PBUH). Although this third opinion is still in disquisition among scholars, the strongest opinion confirms this function based on the verse that commands to obey the Apostle. Among them is in Qs. The hadeeth above explains that a person will not go astray if, during his life, he stick to the Qur'an and Sunnah. As a consequence of the Prophet (s), the Sunnah is preserved from the false nature of all that he says in the form of his words, deeds, and statutes. 9 This principle is also held by the Imam of the four madhabs, who is a role model for Muslims: 1. Imam Abu Haneefah said: 10 "If I express an opinion that is contrary to the Qur'an and the Hadeeth of the Messenger of Allah ,then leave my word.    The sunnah level in establishing the law Reviewed from the sunnah Quality divided into two kinds:

Hadeeth Maqbul
According to the language of Maqbul means Ma'kuz (taken) and Mushadaq ( which is justified or accepted), according to the term is a hadeeth that has been perfect to him, the condition of acceptance. He said, "O my people! And the hadeeth of Maqbul is divided into four parts: yb detarran hteedah ehT"person, perfectly strong in memory, constantly connecting to the Prophet Muhammad, there is nothing flawed and innocent of the history with the history of the person who is more knitting than him". The summary of the Saheeh hadeeth is a hadeeth that gathers to him five conditions: Hence, in conjunction with his is such, the hadeeths munqathi', mu'dlal, mu'allaq and mudallas are not said muttashil.
-Prosperous from oddities (not contrary to the more knitted history Hasan's hadeeth is a hadeeth that continues to be issued, narrated by a just person, lacking a little bit of the absurdity, no oddity (Syadz), and no oddity.
Imam Al-Tirmidziy and the scholars the after that have defined the hadeeth of Hasan, as defined by Ibn Hajar above that the hadeeth of Hasan is a hadeeth narrated by just mustard again perfect edict, Muttashil, Musnad without Shadz and 'illat that is called Saheeh lidzatihi, but if the dhabitan is lacking then that is called the hadeeth hasan lidzazahi.
If we look, between the hadeeth of Hasan and the Saheeh hadeeth is almost the same, but it has very little difference on the side of it. The Saheeh hadeeth of all the Saheeh al-Dhabiths must be Tamm (perfect), while the hadeeth of Hasan to Dhabith-an is slightly less than the Saheeh hadeeth.

d. Hasan Lighairihi = Hasan because other than
Lighairihi means: because of the other, one hadeeth Hasan becomes Hasan because it is assisted by another or from another way. And Allah is all-ing, all-wise. 13 In another sense, one hadeeth that is not too weak is then strengthened in another similar and comparable way. It can be said that the hadeeth of Hasan Lighairihi when in the hadeeth sahih and its isnad does not have such properties as: 14 -There is no understanding of the hadeeth.  From the above description, we can understand that the hadeeth of mardud is a hadeeth that is not fulfilled in the condition, whether it happens to the isnad or to the redaction. The scholars divided this hadeeth into two parts: the hadeeth of dha'if and maudhu'. Therefore the hadeeth of mardud is a hadeeth that does not meet all or part of the conditions of acceptance of the narration.
Mardud's hadeeth was rejected because of his dissident; his decision was the gift of deformity and reproach to him to 'his and his religion, or to his memory.
The reasons for the defects in the narrator related to: 15 -A lie.
-Accusations of lying -Fas -Heresy -Al-Jahalah (obscurity) The reasons for the defects in the narrator related to his dhabith (accurate in memorizing), namely: -Terrible mistake -Bad memorization -Negligence -The number of Waham (in suspicion) -It's unbelievable.).

D. Ungrateful Sunnah
The Disbelief of the Sunnah is two words: "Disbelieve" and "Sunnah." The term "Ingkar" comes from the Arabic root of the word ‫اًكاس‬ hcihw , means not to acknowledge and not accept both in the oral and in the heart, stupid or ignorant of something. Disbelief means not recognizing and not receiving both in the oral and heart, stupid or do not know anything. Etymological ungrateful means are rejecting, not acknowledging, and not accepting something. Whether born and mental or oral, and heart is in the background by the factors of his ignorance, such as prestige, pride, beliefs, etc. 16 The person who rejects Sunnah as an argument in religion is called a heretic. So the Sunnah is the understanding or opinion of individuals or groups