HADIS MAUDHU’ DAN HOAKS DIGITAL: REKONTEKSTUALISASI KRITIK SANAD MATAN SEBAGAI ETIKA TABAYYUN

Amin Iskandar

doi:10.61994/taqrib.v1i2.2410

Authors

Amin Iskandar IAIN Syekh Nurjati Cirebon

DOI:

https://doi.org/10.61994/taqrib.v1i2.2410

Abstract

The digital circulation of hadith has generated new challenges concerning authenticity, attribution, source credibility, and responsibility in the transmission of religious information. This study aims to analyze the relationship between fabricated hadith and digital religious hoaxes, identify continuities and transformations in patterns of fabrication and information transmission, and formulate a digital tabayyun model based on the principles of sanad and matan criticism. This study employs a qualitative library research approach. Its main sources are classical works of ‘ulum al-hadith, particularly Mahmud al-Tahhan’s Taysir Mustalah al-Hadith and Nur al-Din ‘Itr’s Manhaj al-Naqd fi ‘Ulum al-Hadith, while secondary sources consist of journal articles published between 2017 and 2022 on hadith digitization, social media, religious hoaxes, Islamic communication ethics, and tabayyun. The data are analyzed through content analysis and conceptual-contextual analysis. The findings demonstrate that fabricated hadith and digital hoaxes are conceptually distinct but intersect in problems of false attribution, source manipulation, messenger credibility, message distortion, and transmission responsibility. Their relationship is best understood through continuity and transformation: continuity appears in the manipulation of authority and persuasive information, while transformation occurs in media, transmission patterns, speed, scale, and structures of digital authority. The study formulates five stages of digital verification: taḥqīq al-maṣdar, taḥqīq al-nāqil, taḥqīq al-naṣṣ, taḥqīq al-ma‘nā, and taḥqīq al-athar. The last stage constitutes an ethical extension for digital communication rather than a classical criterion of hadith authenticity. The study concludes that this model can strengthen digital hadith literacy without equating digital communication with the technical system of hadith transmission.

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