Hadiths About Communication Ethics ( Study of Hadiths about Responsibility and Maintaining Information Accuracy )

This study was aimed at finding the Hadiths about Communication Ethics. Communication is a complex process that involves behavior and allows individuals to connect with other people and the world around them. Communication in question is Islamic communication, namely communication with the character of al-karimah or ethical. The method of this study the were the content analysis approach, this approach were used to study and analyze existing technical content, then connected with the hermeneutic method. This merger aims to analyze tek Hadith by harmonizing the theme of the ethics of communication.This research is important to be done which is the benefit of finding harmony of Hadith with the constitutional ethics of communication and also an enrichment of knowledge in understanding Hadith by using thematic interpretation methods. Responsibility is found in Imam Bukhari 6605's hadith can be understood in meaningful words "know that each of you is a leader, and each of you will be held accountable for those who are led.


Hadith about the Nature of Responsibility a. Takhrij Hadith
It must be understood that in every hadith study, the first step that must be taken is takhrij al-hadith (takhrij).Takhrij al-hadith can be likened to the entrance for hadith research activities. 2 By doing takhrij this is so that a hadith researcher can find out the existence of a hadith whether it is true that the hadiths to be studied are in the hadith books or not.
In connection with the hadith about responsibility, the author raises one main hadith, namely the hadith of Bkhari number 6605 in the chapter describing the annisa letter 'verse 59 3 .While other hadiths as reinforcement authors find in several places, with some differences in lafaz.The author found many other hadiths that discussed this theme with the editorial staff who were slightly different.
Among them are in the Saheeh Bukhari's book number 844 in the Friday Prayer in Village and City chapter, number 2232 in the chapter slaves responsible for the treasure of his master, number 2368 in the prohibition chapter on extending slavery, number 2371 in the chapter slave is the leader of his master's property, number 2546 in the chapter takwil the word of God "is actually filled with the will that he made", number 4789 in the chapter of God's word "Take care of yourself and your family from hell fire", number 4801 in the chapter the woman becomes manager in her husband's house. 4mam Muslim also included in the saheeh book number 3408 related to this theme in the chapter on the priority of the just imam.In Sunan Abu Daud, this hadith was also obtained in number 2539 in the chapter of the obligation of the priest for what was the right of the people.So also was received in the sunan Tirmizi hadith number 1627 in the chapter of the imam.While Imam Ahmad in the sunan Ahmad narrated four traditions about this theme, each number 4266, 4920, 5635, 5753 which were all obtained in the chapter musnad Abdullah bin Umar bin Alkhattab. 5f the entire hadith, generally the editorial staff are almost the same.The difference lies in the details only.As for the details of the traditions of the hadith as follows: "know Every one of you is a leader, and each of you will be held accountable for the leader, lead many people he will be held accountable for those he leads, each family head is the leader of his family members and he is held accountable for those he leads, and the leader's wife towards her husband's family and children, and he will be held accountable to them, and someone's slave also the leader of the wealth of his master and will be held accountable for him, know, every one of you is responsible for the one he leads." (Narrated by Bukhari -6605).
2) Matan Hadith Abu Daud Number 25397 Meaning: Has told us Abdullah bin Maslamah, from Malik from Abdullah bin Dinar, from Abdullah bin Umar that the Prophet sallallaahu 'alaihi wasallam said: Know that each of you is a leader and each of you will be held accountable for his leadership, a leader of the ummah humans are leaders for them and he is responsible for his leadership of them, a man is a leader for his family and he is responsible for them, a woman is the leader of her husband's home and child, and he is responsible for them.A slave is the leader of his master's property, and he is responsible for it.Then each of you is a leader who is responsible for his leadership."(Narrated by ABUDAUD -2539).all of them , a slave is the leader of his master's property, and he is responsible for the property.Each of you is a leader and will be responsible for his leadership." (Narrated by MUSLIM -3408).

3) Matan Muslim Hadith Number 3408
4) Matan Tirmizi Hadith Number 1627 9 Meaning: Having told us Qutaibah said, had told us Al Laits from Nafi 'from Ibn Umar from the Prophet sallallaahu' alaihi wasallam, he said: "Know, every one of you is a leader and every one of you is responsible with the one who is led.governing man is the leader and is responsible for the one he leads.A man is the leader of the temple expert and is responsible for all of them.A woman is the leader of her husband's house, so she is responsible for her husband's house.master, then he is responsible for it.Know, each of you is a leader, and each of you is responsible for what he leads."(Narrated by TIRMIDZI -1627).

b. Sanad's Criticism
The status and quality of a hadith, whether it can be accepted or rejected, depends on the sanad and the mate of the hadith.If the sanad of a hadith has fulfilled certain conditions and criteria, so is the case, then the hadith can be accepted as a proposition to do something or establish a law on something.However, if the conditions are not met, then the hadith is rejected and cannot be used as proof. 10he quality of a hadith can only be concluded after the existence of complete information and data about the narrators and the composition of the hadith text through criticism of the hadith studied.The criticism includes aspects of sanad and matan.
The criticism referred to the criticism of the hadad sanad among Muhadditsin is as an effort to study or examine the hadith of the Prophet Muhammad.to determine the correct hadith from the Prophet Muhammad.and to determine what is not coming from Rasulullha SAW.So the criticism of the Sanad Hadeeth is research, assessment, and tracing the sanad of hadith about individual narrators and the process of receiving hadith from their respective teachers by trying to find errors and errors in the series of sanads to find the truth, namely the quality of hadith.
Sanad Criticism of a hadith, new results that are more perfect and intact, if ditakhrij first. 11If not, it is possible that accidentally the hadith criticized by the sanad shows a valid 9 Lidwa Pustaka i-Software: kitab Sembilan imam 10 Nawir Yuslem.Ulumul Hadits.(Jakarta: Mutiara Sumber Widya,2001).p. 160 11 Takhrij is the designation of the place of hadith in the original sources which have been narrated in full with their sanad, then their values are explained if needed.See Mohd.Kalam Daud, Implementasi Takhrij dan Kritik Sanad.
Budapest International Research and Critics Institute-Journal (BIRCI-Journal) Volume I, No 4, December 2018, Page: 265-276  e-ISSN: 2615-3076(Online), p-ISSN: 2615-1715(Print)  www.bircu-journal.com/index.php/birciemails: birci.journal@gmail.combirci.journal.org@gmail.comresult or vice versa, even though there are other sects from the same hadith if ditakhrij show different results.So the results of the criticism of this cadre cannot be accounted for. 12he details of the sanad narration of the hadith narrated by Imam Bukhari 6605 as mentioned above are as follows: 1) Abdullah bin Umar ibn Khattab bin Nufail is a friend who narrates hadith among friends.He lived in Medina until his death in 73H.The comments of Ibn Hajar Al Asqalani and Adz Dzahabi on him are friends.2) Abdullah bin Dinar is a narrator of hadith in the ordinary tabi'ah who lived in Medina, died in 127H.as for Ahmad bin Hambal's comments, Abu Hatim, Abu Zurahah, An Nasa`i, Yahya bin Ma'in, Ibn Sa`d, Al Ajliand Ibn Hajar Al-Asqalani argued that he was tsiqah,whereas according to Ibn Hibban was atz tsiqaat.3) Malik bin Anas bin Malik bin Abi Amir is a narrator of hadith in tabi`ut lama's circles.
He lived in Medina until his death in 179H.The comments of the scholars of hadith such as Yahya bin Ma'in mention tsiqah and according to Muhammad Sa'd mentioned tsiqah ma`mun.4) Ismail ibn Abdullah bin Abdullah bin Uwais is a tabi`ul atba 'old people who died Abu Abdullah.He lives in Medina.As for the comments of the scholars of hadith against him like Ahmad bin Hambal mentioning that he was biha, Yahya bin Ma'in and An Nasa'i mentioned dla`if, Ad Daulabi and Al Uqaili mentioned ad dlu`afa, Ad Daruquthni mentioned that there was nothing in his saheeh , Abu Hatim mentions tsiqah, Ibn Abu Uwais said that often falsifying hadiths and according to Ibn Hajar Al Asqalani mentioned shaduuq but there were many mistakes in memorization.

c. Matan's Criticism
Matan's wisdom is very necessary to determine the quality of a hadith tradition, so the writer will try to examine the traditions of the hadith mentioned above.Even though this hadith is united in themes, if observed carefully there are several differences from the traditions of the hadith.something that is natural in the narration of the hadith, because most narrations of the hadith are carried out in a meaningful manner (al-riwâyah bi al-ma'na) and that difference does not cause irregularities or reproach.
The following are the details of the lafad study that the author tried to describe from the meanings of meaning and muqaranah.

d. Understanding of the content of hadith
Doing the right thing is divided into four, namely right on the tongue, right on intention, right on the ideals and right on the promise.The true meaning of the tongue is to convey a reality or news to keep it as it is.True to the intention that there is no driver to make good deeds other than because of Allah, called with sincerity.True to the ideals of practicing what is aspired with determination and right without hesitation and easily affected.Right on the promise, that is, always keeping the promise of everything that has been planned. 20he purpose of saying the truth in the discussion of the hadith is that speaking is the main medium of the whole process of social interaction.The good and bad process of social interaction is influenced by how we speak.Therefore, so that what is spoken does not backfire for itself, more harm to other people both in the world and in the hereafter, must be careful in speaking.
Careful in the sense of understanding well that only may speak which has the benefits, knowledge, or advice, and which can clarify a problem.If you don't understand what to say you should think first, before deciding to speak up.Often someone speaks without the thought process beginning and not through prior consideration.Such actions have the potential to invite new problems that may be protracted, so that it worsens the situation and threatens the cord of ukhuwah with fellow Muslims.If this happens then there is no place for those who speak except hell.

IV. Conclusion
Responsibility is found in Imam Bukhari 6605's hadith can be understood in meaningful words "know that each of you is a leader, and each of you will be held accountable for those who are led." While the nature of maintaining the accuracy of information is found in the hadith of Ibn Majah 35.This value can be understood from a word meaning "Don't read a lot of Hadith 20 Dato` Dr. Haron Din, Islam: Rujukan Efektif Akhlak Mulia, (Selangor: Millennia Sdn.Bhd, 2007), p. 62.     Budapest International Research and Critics Institute-Journal (BIRCI-Journal)  Volume I, No 4, December 2018, Page: 265-276  e-ISSN: 2615-3076(Online), p-ISSN: 2615-1715(Print)  www.bircu-journal.com/index.php/birciemails: birci.journal@gmail.combirci.journal.org@gmail.com

6Meaning:
Having told us Ishmael Has told me Malik of Abdullah bin Dinar of Abdullah bin Umar radliahu 'anhuma, the Prophet sallallaahu' alaihi wasallam said: ‫و‬Meaning: Having told us Qutaibah bin Sa'id had told us Laits.(in another line mentioned) Having told us Muhammad bin Rumh had told us the Laits of Nafi 'from Ibn Umar from the Prophet sallallaahu' alaihi wasallam, that he said: "Know, every one of you is a leader, and each of you is responsible for what the leader who leads the man will be responsible for his people, a man is the leader of his family, and he is responsible for all of them, a woman is also the leader of her husband's house and children, and he is responsible for Based on the understanding of the narration of the hadith of Ibn Majah 35 which has been explained above is not a saheeh hadith.It can be understood that one of the narrators named Abdullah bin Muhammad ibn Abi Ibrahim bin Usman according to Imam Ahmad bin Hambal's comments he had the character of shaduuq.But all the narrators mentioned are according to the comments of some of the other hadith scholars who have tsiqah character.