Jurnal Studi Ilmu-Ilmu al-Qur’an dan Hadis – ISSN: 1411-6855 (p); 2548-4737 (e)

Vol. 23, No. 1 (Januari 2022), hlm. 111-124, doi: 10.14421/qh.2022.2301-06

https://ejournal.uin-suka.ac.id/ushuluddin/qurdis/index
Article History: Submitted: 2021-10-05 Revised: 2021-11-07 Accepted: 2021-12-29

Examining Ibn Arabi’s Kashf Method on the Authenticity of Hadith

Menguji Metode Kashf Ibnu Arabi terhadap Otentisitas Hadits

Abdillah Afabih * (a), Viki Junianto (a)

* Corrsponding Author, email, [email protected]
(a) Ma’had Aly Hasyim Asy’ari Pesantren Tebuireng Jombang

Abstract
The method of criticism of Hadith (Naqd Hadith) was developed by Hadith experts to prove whether
a Hadith can be categorized as coming from the Prophet or not. Hadith scholars tend to use the
method of sanad criticism (Naqd al-Sanad) in determining the authenticity of Hadith. Over time
the Hadith scholars began to come up with new methods in an effort to determine the authenticity
of hadith in accordance with its scientific tendencies, one of these methods was the Kashf method.
This method is widely known among Sufis, but has not been widely used in the context of hadith
criticism. One of the Sufi figures who had a focus on the Kashf method was Ibn Arabi. This study is
a literature review by analyzing documents derived from Ibn Arabi and experts related to the Kashf
method. Data is analyzed by applying descriptive analytical methods and using philosophy of science
to determine the validity of the Kashf Method as a method of criticism of Hadith. This study shows
that the Kashf method is a mu’tabar (authoritative) method for Sufi scholars and is also recognized
by some Hadith experts. According to Zabid al-Jabiri in the treasures of Islamic philosophy, there are
three models of methodology of thought, namely bayani, burhani, and irfani. Kashf method includes
the irfani model. irfani can be interpreted as the disclosure of knowledge obtained through irradiation
of essence by God to His servant (Kashf ) after doing spiritual practice (riyâdlah) done on the basis of
love. Therefore, the Kashf method is one of the valid methods for determining the validity of hadith.
Keyword: Ibnu Arabi; Kashf Method; Sufi; Authenticity of Hadith

Abstrak
Metode kritik Hadits (Naqd Hadits) dikembangkan oleh para ahli Hadits untuk membuktikan
apakah sebuah Hadits dapat dikategorisasikan berasal dari Nabi atau tidak. Para ahli Hadits cenderung
menggunakan metode kritik sanad (Naqd al-Sanad) dalam menentukan otentisitas Hadits. Seiring
berjalannya waktu para pengkaji Hadits mulai memunculkan metode baru dalam upaya menentukan
otentisitas Hadits yang sesuai dengan kecenderungan keilmuannya, salah satu diantara metode
tersebut adalah metode Kashf. Metode ini sudah dikenal luas dikalangan para sufi, akan tetapi belum
banyak digunakan dalam kontek kritik Hadits. Salah satu tokoh Sufi yang memiliki fokus pemikiran
terhadap metode Kashf adalah Ibnu Arabi. Studi ini merupakan kajian literatur dengan melakukan
analisis terhadap dokumen-dokumen yang berasal dari Ibnu Arabi dan para pakar terkait dengan
metode Kashf. Data dianalisis dengan menerapkan metode analisis deskriptif dan menggunakan
filsafat ilmu untuk menentukan validitas Metode Kashf sebagai metode kritik Hadits. Studi ini
menunjukan bahwa metode Kashf adalah metode yang mu’tabar (otoritatif ) bagi para ahli Sufi dan
juga diakui oleh beberapa ahli Hadits. Menurut Zabid al-Jabiri dalam khazanah filsafat Islam, ada
tiga model metodologi pemikiran, yaitu bayani, burhani, dan irfani. Metode Kashf termasuk model

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112 Afabih, Junianto

irfani. irfani dapat diartikan sebagai pengungkapan pengetahuan yang diperoleh melalui iradiasi
esensi oleh Tuhan kepada hamba-Nya (Kashf ) setelah melakukan latihan spiritual (riyâdlah) yang
dilakukan atas dasar cinta. Oleh sebab itu, metode kasf merupakan salah satu metode yang valid untuk
menentukan validitas Hadits.
Kata Kunci: Ibnu Arabi; Metode Kashf; Sufi; Otentisitas Hadits

Introduction
In terms of narration, the hadith is different from the Koran. Every verse
contained in the Koran is transmitted mutawatir, while the majority of hadiths that
have been spread among Muslims are transmitted individually (ahād). Viewed from
this perspective, the validity of the entire Qur’an is certain and cannot be doubted
(qot’īyul wurūd) while the validity of the majority of hadith is still conjectural and
uncertain (dzanīyul wurūd).1 Against this background, a hadith critique method
was developed by the critics and collectors of hadith to prove whether a hadith can
be justified as coming from the Prophet or not. The method of criticism includes
criticism of the history of hadith (sanad) and criticism of its content (matn). It is
very important to do considering the hadith is the second pillar that supports the
building of Islamic law.2 However, although the hadith experts have a method of
criticism that tends to be the same, in practice it is not uncommon for them to have
different views in determining the quality of hadith.
Several other methods emerged - besides the method used by hadith scholars
- to determine the validity of hadith. And among the new methods used to determine
the validity of a hadith is the Kashf method, where the method is a recognized method
(mu’tabar) among Sufi experts. Kashf is linguistically the loss of hijab (barrier). While
in terms it seems that supernatural meanings and things of an essential nature are
behind the curtain. In the context of hadith assessment, the Kashf method means the
method used by Sufi figures where they no longer need the rules of hadith assessment
that have been established by hadith experts. The Sufi figure who is known as the
first person to put forward this method is Ibn Arabi.
This research is certainly not the first research. Many studies have addressed
similar themes. However, all of these previous studies explain the Kashf method
in general through many Sufi figures, not focusing on just one character. Also in
responding to the Kashf method, previous research only included the opinions of
hadith scholars who were against it, without being balanced with other opinions that
agreed. Kudhori (2018) is among those who disagree with this method. According
to him, the Kashf method will underestimate the role and importance of the sanad,

1 Abd al-Wahab Kholaf, Ilmu Ushul al-Fiqh, (Kairo: Maktabah Dakwah, 2009), 42.
2 Muhammad Abu Zahwu, al-Hadis wa al-Muhaddisun, (Kairo: Dar al-Fikr al-Arabi, 1959), 38.

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Examining Ibn Arabi’s Kashf Method ... 113

because the sanad in this method goes directly to the Messenger of Allah. He added
that Kashf also undermined the role of the Jarh wa Ta’dil rule that had been developed
by hadith experts.3 In this way, the research seems only to judge the methods used
by Sufi experts. In this study, the author will present different data so that later it
will lead to different conclusions from previous studies. This study is very important
to do considering that many traditions are contested by hadith scholars for their
validity, but according to the Kashf method, these traditions are valid and can be
used as evidence.
To get the expected conclusion, the author will examine Ibn Arabi’s Kashf
method from the available literature. Among them are the monumental works of
Ibn Arabi, Futūhat al-Makīyah, Fushūsh al-Hikām, and other books. Meanwhile,
to explain the response of hadith experts to the method adopted by Ibn Arabi, the
author will refer to the books of hadith scholars such as al-Burhān al-Jalīy and Tanwīr
al-Ḥalak by Imam Suyuthi. In this study, data analysis will be carried out in three
stages. First, the author collects data relating to the Kashf method of Ibn Arabi and
the responses of hadith scholars on it. Second, the author provides an overview of
Ibn Arabi’s Kashf method and the conditions that must be met in that method. Third,
the author assesses the validity of the Kashf method in determining the validity of a
hadith by reviewing the conditions that must be met.
This study wants to reveal that the Kashf method is a mu’tabar method among
Sufi experts and is also recognized by some hadith experts. So, it can be said that the
Kashf method is one of the valid methods to determine the validity of hadith. Of
course with some conditions that must be met. From some of the conditions that
we will mention below, it can be underlined that the Kashf method does not stand
alone and ignores the methods used by hadith scholars. However, the Kashf method
is a second option or a reinforcing method for the method that has been used by
hadith scholars, where when a hadith is found that is still contested or has doubts
about its quality among hadith experts, the Kashf method can also provide a separate
consideration to determine the quality of the hadith.
To prove the above statement, the writer will divide this research into three
parts. First, proving that Ibn Arabi was one of the Sufi figures who used the Kashf
method. Second, the confirmation that the Kashf method is a mu’tabar method among
Sufi experts and is recognized by some hadith scholars. Third, confirming the validity
of the Kashf method with several conditions and affirming that the Kashf method
does not destroy the criticism method that has been used by hadith experts, but only

3 Muhammad Kudhori, Metode Kashf dalam Penilaian Hadis: Studi Tashih Hadis di Kalangan Kaum Sufi,
Jurnal Afkaruna, Vol. 14 No. 1 Juni 2018, 27.

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114 Afabih, Junianto

becomes a second option and reinforcement when the hadith criticism method is
deadlocked.

Biography of Ibn Arabi

Muhammad ibn Ali ibn Muhammad ibn al-Arabi at-Ta’i al-Ḥatimi or better
known as Ibn Arabi was born on the 17th of Ramadan 560 H or July 28, 1165 AD
in Murcia, Spain. He was dubbed Shaykh al-Akbar (Mahaguru) and Muhyi ad-dīn
(The Life of Religion). His family background is more likely to be a government
official family compared to a Sufi family. His father, Ali ibn Muhammad was one
of the employees of Muhammad ibn Sa’id ibn Mardanish, a leader in Murcia.4
Meanwhile, from the mother’s path, Ibn Arabi also had an uncle who became a ruler
in Tlemcen named Yahya ibn Yughan as-Shanhaji.5
In his childhood, the situation in Spain was not conducive. There were frequent
rebellions by a group of Christian soldiers who called themselves Reconquista
(Conquerors) against the ruling Muslim dynasty in the region. It was in that state
that Ibn Arabi grew up. However, thanks to fairly well-known family background,
he did not feel the impact of these unfavorable conditions.6
Ibn Arabi’s lifetime can at least be periodized into three phases, namely the
pre-Sufi phase, the repentance phase, and the teaching phase. In the first phase, Ibn
Arabi lived like people in general. His social status from a well-known family made
him accustomed to living insufficiency. He often spends his days going to night
parties in downtown Sevilla with his friends. Until one day Ibn Arabi had a very
extraordinary mystical experience. He listened to a voice from heaven that ordered
him to immediately abandon those things that displeased Allah and immediately
prepare to devote himself to Him. The voice said, “O Muhammad, you were not
created to do this kind of thing”. Thanks to that incident, Ibn Arabi began to leave
all social attributes and luxury and began to plunge and explore the world of Sufism.
This point is the first step of the second phase of his life.7
After entering the world of Sufism, Ibn Arabi more and more often experienced
mystical events. At the end of 597 H / 1200 AD, Ibn Arabi experienced two Kashf
tragedies. The first is the highest spiritual experience ever experienced by a saint,
namely “maqām al-qurb” (closeness to Allah). While the second is an order to travel

4 Ibnu al-Maqarri, nafh at-Tib min ghisn al-Andalus at-Thayyib (Beirut: Dar Sadir, 1997), v 2, 161.
5 Mustafa al-Fayadl, Teologi Negatif Ibn „Arabi: Kritik Metafisika Ketuhanan, (Yogyakarta: LkiS, 2012),
25.
6 Ibid, 24.
7 Ibid, 25.

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Examining Ibn Arabi’s Kashf Method ... 115

to the East. From this incident, Ibn Arabi immediately began his journey.
Intrigued by the mystical events he experienced, Ibn Arabi began to travel
to big cities that were the center of Islamic civilization at that time, such as Tunisia,
Fez, Cairo, Jerusalem, and Mecca. In this journey, in every city he visited, Ibn Arabi
met many great scholars at that time. Among them, he had met with Sufis, such
as Abdul Aziz al-Mahdawi, Abu Abdillah Al-Daqqaq, Muhammad ibn Qasim at-
Tamimi, Abu Abbas al-Uryabi, and other scholars. It is also said that he met twice
with Ibn Rushd, a great philosopher at that time. It was from these meetings that
the personality and thoughts of Ibn Arabi were formed.
From all his travels, Ibn Arabi found an event that was quite impressive for
him, namely when he visited the city of Mecca in 598 H or 1202 AD. While in
Mecca, he first dreamed of being crowned as the heir to the Prophet Muhammad,
who inherited the wisdom of the teachings of the Prophet. Muhammad and his
guardianship. He got what is called “ḥaqīqah muhammadīyyah (the essence of
Muhammad) which is the source of guardianship from the past until now.8 From
that dream too, Ibn Arabi received orders to spread the teachings of the Prophet who
gave him. In this city of Mecca too, Ibn Arabi got an inspiration to write his greatest
work entitled al-Futūhat al-Makīyyah (the Meccan enlightenment).
After making many trips and entering his old age, Ibn Arabi precisely in 620
H / 1223 AD, decided to end his wanderings and settled in Damascus until the end
of his life. In this city, he spent his days writing and teaching. In this city, he also
wrote his second monumental work, Fushūsh al-Hikām. This is the last phase of his
life. And in the end in the year 638 H / 1240 AD at the age of 78 years, Ibn Arabi
died and was buried in Damascus.
During his lifetime, Ibn Arabi was known as a very productive scholar. It
is not known with certainty the number of works that have been spawned. Some
scientists tried to investigate the number of works of Ibn Arabi. C. Brockelmann, for
example, said that the works that had been published by Ibn Arabi were no less than
239 works, Osman Yahia mentioned 846, while Ibn Arabi himself had mentioned
269 titles.9

Kashf, Ibn Arabi’s Method for Knowing the Authenticity of Hadith

Kashf according to language means the opening of a barrier from something
that is covered. While Kashf according to the term is the disclosure of something

8 Ibid, 32.
9 Hajam, Paham Tasawuf Ibn „Arabi dalam Naskah Cirebon: Telaah Kitab Hill Al-Rumuz wa Mafatih al-
Kunuz, 50.

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116 Afabih, Junianto

covered by the hijab (barrier) in the form of supernatural things and matters of nature,
either directly or intuitively.10 People who experience Kashf will see, hear and know
things that are not known by others, in the form of supernatural events, whether they
have happened, are happening, or are about to happen. Not everyone can experience
Kashf. Only clean-hearted people can experience this spiritual experience.
Kashf is one of the many reliable sources of knowledge for Sufis. In addition
to Kashf, the Sufis also have several other sources of knowledge, including; ilhām,
firāsat, hātif, and isra’āt wa al-ma’ārij. All of these sources of knowledge are reliable
sources for the Sufis, although many scholars still doubt their validity.11
The discussion of Kashf has been mentioned by many Sufi figures besides Ibn
Arabi. And Imam Ghazali (450-505H) is the most aggressive figure in voicing this
Kashf. In his book Ihyā’ Ulumiddin, Imam Ghazali states that Kashf is the pinnacle of
all knowledge and is only given to people who are truly devoted to Allah and close to
Him. Kashf has several levels, and the highest level is musyahadah, that is, knowing
Allah, His attributes, deeds, and the secrets of His kingdom.12 Imam Ghazali also
classifies Kashf into two, namely, Kashf shahīh and Kashf bātil. Kashf shahīh is Kashf
that is not against the Shari’a, while Kashf is against the Shari’a called Kashf bātil.13
A Sufi leader, Imam Syahrawardi (539-632H) also mentioned Kashf. In his
book Awārifu al-Ma’ārif, he says that people who always remember Allah will be able
to experience Kashf. According to him, Kashf is not always present through intuitive
forms, but Kashf can also be experienced through naked eyesight and direct hearing.
Sometimes Kashf even comes in the form of whispers from within the soul or in the
form of invisible voices heard from the sky.14 Imam Sya’rani (898-973H) in his book,
al-Anwār al-Qudsīah said that Kashf is a sign of one’s scientific capability. Whoever’s
knowledge only comes from books and delivery from the teacher, his knowledge still
cannot be accounted for.15 However, although many Sufi figures have mentioned
Kashf, none of them have stated that Kashf can be used as a method to determine
the quality of hadith. These Sufi figures only explain that Kashf is the highest source
of knowledge among them, without explicitly explaining that Kashf can be used to
judge the validity of hadith.

10 Muhamrmad al-Juwair, Juhudul ulama fi qorni as-sadis fi ar-Radd ala as-Sufiyah (Riyad: Maktabah ar-
Rusyd, 2003), 188.
11 Shadiq salim, al-Masadir al-Ammah li Talaqqi inda as-Sufiyah ardhan wa naqdan (Riyad: Maktabah ar-
Rusyd, 1993), 29.
12 Imam al-Ghazali, Ihya ulumiddin (Beirut: Dar al-Fikri al-Islami, 2003), 3, 16.
13 Ibid, 1, 104.
14 Syahrawardi, Awarifu al-Ma’arif (Kairo: Dar al-Ma’arif, 2007), 5, 128.
15 Sya’rani, al-Anwar al-Qudsiah, (Libanon: Maktabah al-Maarif, 2005), 1, 82.

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Examining Ibn Arabi’s Kashf Method ... 117

The person who was first detected stating that Kashf could be used to determine
the quality of hadith was Ibn Arabi (486-543H). an-Nabhani, in his book Sa’adat
ad-Dāraini, narrates that Ibn Arabi once said:
“Indeed I have asked about the quality of some hadiths directly to the
Prophet SAW which was quoted by the hadith experts. So I am more
inclined to the words of the Prophet SAW in assessing the hadith
and have absolutely no doubts about what was said by the Prophet
SAW. For me, what he said was part of his true Shari’a. I will practice
it, even though the scholars of hadith do not follow me, because it is
more inclined to their rules.”16
In his book Al-Futūhat al-Makīyyah, Ibn Arabi said:
“There are so many hadiths that are considered valid by hadith experts
(with their criticism rules), but after being confronted with people
who have reached the level of Kashf and asked directly to the Prophet
Muhammad through the Kashf way, it turns out that the Prophet
SAW stated: ‘I never said it and never make it a law’. After hearing the
statement of the Prophet, the person knew that the hadith was weak
and he no longer practiced it. And he could know that thanks to an
explanation from his Lord. He will hold fast that the hadith is weak
even though according to hadith experts, it is a valid hadith because
it fulfills the rules of hadith validity according to them.17
Furthermore, in the same book, Ibn Arabi also stated that to know the quality
of hadith with Kashf not only can ask through the Prophet SAW but also can ask
through angels.
“An angel sometimes descends to a guardian to report the traditions
of the Prophet SAW that he does not know. Sometimes the angel
also informs him about the quality of a hadith, whether the hadith is
authentic or weak.”18
Ibn Arabi classified Kashf into five types. First, Kashf al-aqlī that is Kashf
revealing the hidden meaning of rational matters. Second, Kashf as-sirrī by which
every secret of God’s creation will be revealed. Third, Kashf al-qalbī reveals the light
using musyahadah. Fourth, Kashf ar-ruhī by which, a person who experiences Kashf
can know the description of heaven and hell. And the sixth, Kashf as-shāfi al-haqqāni,
namely Kashf that can reveal the secrets of divinity and God’s attributes.19
From Ibn Arabi’s classification, in terms of practice and sources, Kashf can also
be classified into two. First, Kashf occurs through direct inspiration from Allah, the

16 Muhammad Yusuf an-Nabhani, Sa‘adat ad-Darain, (Beirut: Dar al-Fikr, t.th.), 440.
17 Ibnu Arabi, Al-Futūhat al-Makīyyah (Cairo: Maktabah al-Amiriah, 2014), 2, 28.
18 Ibid, 3, 133.
19 Thalaat Ganam, Adwa’ ‘ala al-Tasawwuf (Beirut: Dar al-Fikr, 1979), 156.

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118 Afabih, Junianto

Prophet Muhammad, or an angel to verify an event (in this case a hadith), whether
asleep or awake. Second, Kashf occurs through personal experience or intuition, just
as a Sufi expert wants to test the validity of a hadith by practicing it. If it turns out
that what is contained in the hadith is proven true, then the hadith is considered
valid, and vice versa.
In some of his works, there are at least 35 hadiths that were recited by Ibn
Arabi using the Kashf method. Here, the author will describe some examples of the
application of Ibn Arabi to the Kashf method to determine the quality of hadith.

1. Ibn Arabi said,

‫قال صلى هللا عليه وسلم يف احلديث الذي صححه الكشف ان هللا إذا جتلى لشيء‬
‫خشع له‬
“The Prophet SAW said in an authentic hadith with the Kashf method,
‘Verily Allah when He appears to something, then that thing will
submit to Him”.20
This hadith was narrated by Imam Ahmad in his Musnad and Imam Nasa’i
and Imam Ibn Majah in his Sunnah.
2. In al-Futūhat al-Makīyyah, Ibn Arabi said,

‫ بني كل أذانني صالة‬،‫صححه الكشف عن رسول هللا‬

َّ ‫يف اخلرب املروي الذي‬
“In the hadith narrated from the Messenger of Allah and validated by
the Kashf method, ‘Between two calls to prayer there is one prayer”.21
This hadith was narrated by Imam Bukhari in his Sahih book hadith number
627 and also Imam Muslim hadith number 838.
3. Ibn Arabi said,

:‫ أنه قال يف آية القرآن‬، ‫النب‬ ٍ

ّ ‫وقد أمجع أصحابنا أهل الكشف على صحة خرب عن‬
‫«إنه ما من آية إال وهلا ظاهر وابطن وحد ومطلع‬
“Our group, the Kashf experts have agreed on the validity of a hadith
from the Prophet in which he explained the verse of the Qur’an, ‘There
is not a single verse of the Qur’an that does not have an inner zahir
and known limitations”.22
This hadith is listed in the book of Musnad Ahmad no. 4338, Mustadrak

20 Ibnu Arabi, op.cit. hlm. 304, vol. 2.

21 Ibnu Arabi, op.cit. hlm. 492, vol. 1.
22 Ibnu Arabi, op.cit. hlm. 187, vol. 1.

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Examining Ibn Arabi’s Kashf Method ... 119

Hakim no. 2038, and Sahih Ibn Hibban no. 75.

4. Ibn Arabi said,

َّ ‫ ماء زمزم ملا شرب له‬:‫أخرج الدارقطين من حديث جابر أن النيب قال‬
‫وعقب عليه‬
.‫ فإين شربته ألمر فحصل يل‬،‫صح عندان ابلذوق‬
َّ ‫ وهذا احلديث‬:‫بقوله‬
“Imam ad-Daruqudni issued a hadith narrated from Jabir that the
Prophet SAW said, ‘Zamzam water can be drunk (used) for everything’.
(Ibn Arabi said) this hadith is valid according to us intuitively (dzauq),
when I drink it for a purpose, then immediately what I want is achieved
“.23
This hadith was narrated by Ibn Majah hadith number 3062, Imam Baihaqi
hadith number 9762, and Imam Ahmad hadith number 3133. Ibn Arabi said that
the hadith is valid because it can be proven the truth of its content. And this method
is also included in the Kashf method as the author explained above.
After seeing Ibn Arabi’s view of the Kashf method and its application in
determining the quality of hadith, the author concludes that Ibn Arabi has provisions
or conditions that must be met in the Kashf method. Where if these conditions are
met then Kashf will be accepted and its validity recognized. But if not, then Kashf
will not be accepted and will only be considered as a hoax. The following are the
conditions that must be met in the Kashf method according to Ibn Arabi,
1. Kashf can only be done by certain people, namely people who are clean in heart
and have a high degree in the sight of Allah after a long journey. In other words,
if a wicked person or immoral person claims that he has experienced Kashf,
then his confession cannot be accepted and is only considered a hoax. Adnan
Zuhar, a thinker and dean at the faculty of humanities at Syuaib ad-Dakkali
University, Morocco, agrees.24

2. Hadiths that can be assessed using the Kashf method are only those that have
been codified in the books of hadith and have a chain of sanad to the Prophet
Muhammad. The use of the Kashf method does not mean bringing up a hadith
that has never been narrated at all, but rather trying to assess the traditions that
have been traced using a different method from the method of hadith experts.
If someone claims that he has received a hadith directly from Rasulullah SAW
without going through a chain of chains, then his confession is unacceptable.

23 Muhammad bin Idris al-Qadiri, Izalah ad-Dahsyi wa al-walah (Riyad: Maktab al-Islam, 1993), hal 124
24 Abdul Qadir al-Kattani, Muqaddimah lisanu al-Hujjah al-Burhaniah (Beirut: Dar al-Kutub al-Islamiah,
2007), hal 31

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120 Afabih, Junianto

3. Ibn Arabi only applies the Kashf method to traditions related to good deeds
(fadhāilul a’mal), he never mentions traditions related to law and creed. This is
because only traditions related to good deeds can be tested for truth by practic-
ing them directly.

4. In knowing the quality of hadith, the Kashf method does not replace the critical
method among hadith experts but becomes a second option when there is a
deadlock or a reinforcement for the conclusions of the hadith expert method.

The Response of Hadith Scholars to the Kashf method

The author has alluded to above, that Kashf is a source that is mu’tabar and
its validity is recognized among Sufi experts. They also crowned Kashf as the highest
source of knowledge. This opinion is opposed by the majority of hadith experts. They
think that Kashf is just a personal experience that is still doubtful. Therefore, Kashf
cannot be used as a barometer to determine the quality of hadith. Among the hadith
scholars who think so is Alis al-Maliki. In his book Fatḥu al-Āli al-Mālik, he says:
“Hadith cannot be validated except by considering the sanad……. The
issue of guardianship and karamah cannot be included in this matter.
(In the case of hadith) we can only refer to the opinions of hadith
experts who understand the matter.”
This opinion is shared by al-Qasimi and Ibn Taimiah and many other hadith
scholars. However, it turns out that there are also hadith scholars who acknowledge
the validity of Kashf as a method to determine the quality of hadith and even apply
it. Among these scholars is Imam Suyuthi. Imam an-Nabhani in his book Sa’ādat
ad-Dāraini says:
“I once saw a letter written by Imam Suyuthi to one of his friends who
asked him for help in dealing with a king. Imam Suyuti said, ‘O my
brother, know that so far I have met the Messenger of Allah (SAW)
seventy-five times, either sleeping or awake. If only I was not afraid
that the Messenger of Allah would not see me again, because I begged
the king, I would have been willing to help you. I am one of the many
followers of the Sunnah of the Messenger of Allah, and I always ask
him if I find a hadith that is complicated for me to research.”25
Furthermore, Imam Suyuthi also stated a lot of his justification for the problem
of Kashf in his book Tanwīr al-Ḥalak f ī Imkāni Ru’yah an-Nabī wa al-Malak. Imam
Suyuthi’s justification is also shared by Imam al-Ajiluni in his book, Kasfu al-Khafā’
and Imam al-Ghumari in his book, al-Burhān al-Jalīy.

25 An-Nabhani, op.cit, hlm. 3.

Jurnal Studi Ilmu-Ilmu al-Qur’an dan Hadis 23, no. 1 (Januari 2022): 111-124
Examining Ibn Arabi’s Kashf Method ... 121

Examining the Kashf Method and its Position in the Critical Theory
of Hadith.
It has been known for a long time that Sufi scholars and Hadith experts have
always disagreed on various matters concerning religious matters. This is because,
at the epistemological level, hadith experts are more inclined to things that are
theoretical and rational, in contrast to Sufi experts who tend to non-rational things.
The tendency of the Sufis in this non-rational problem can be seen from
what Ibn Arabi has done. Many authors have alluded to at the beginning that
in determining the quality of a hadith, Ibn Arabi has his method, namely Kashf.
However, Ibn Arabi’s Kashf method is inseparable from strict conditions that must
be met. Where all of these conditions indicate that the Kashf method cannot stand
alone by setting aside the critical theory of hadith experts, but as a reinforcement
or a second option when a hadith is found which is quite difficult to study with the
theory of hadith criticism.
One of the hadith scholars who apply the Kashf method as a second option is
Imam Suyuthi. In addition to researching hadith with the critical theory that has been
formulated by hadith experts, sometimes he also uses the Kashf method in certain
traditions. This indicates that the Kashf method can also be used as a consideration
to determine the validity of a hadith, provided that it fulfills the conditions described
and does not contradict the conclusions obtained from the critical theory of hadith
experts. So in the future, it is hoped that new diction will appear in the comments
on the hadith, such as, “Hadzal hadīs shaḥīḥun isnādan wa kasfan”, this hadith is valid
in terms of sanad and Kashf considerations.
In the author’s opinion, the Kashf method is inseparable from its advantages
and disadvantages. It is precisely this that will later become material for further
discussion of the validity of this method in determining the validity of the hadith.
On an epistemological basis, Kashf does not have a strong foundation. The rules in
the Kashf method tend to be subjective and cannot be scientifically proven. However,
even so, the Kashf method can be a consideration or a second option in determining
the validity of the hadith, if there are traditions that are difficult to determine the
quality of using the instruments of hadith scholars.

Conclusion
There are at least three conclusions that can be drawn from the above
discussion. First, Kashf is a source of knowledge that is mu’tabar and is recognized
among Sufi experts. Not only that, even according to them Kashf is the highest source
of knowledge. Second, although in the early period many Sufi experts discussed

Jurnal Studi Ilmu-Ilmu al-Qur’an dan Hadis 23, no. 1 (Januari 2022): 111-124
122 Afabih, Junianto

Kashf, explicitly the statement stating that Kashf could be used to assess the quality
of hadith has yet to be found. It was only in the fifth century that a Sufi expert
emerged who stated explicitly that Kashf could be used as a method to determine
the quality of hadith, and that Sufi expert was Ibn Arabi. Third, Kashf can be used
as a consideration to determine the quality of hadith, provided that it does not rule
out the hadith criticism theory that has been formulated by hadith experts and must
refer to the opinion of Sufi experts who have credibility in the matter.

Supplementary Materials
The data presented in this study are available in [insert article or supplementary
material here] (Usually the datasets were analysed from library research can be found
in the whole data references )
Acknowledgements
Authors’ contributions
All listed authors contributed to this article. A.A. wrote the original
draft, reviewed and edited it, wrote the formal analysis, compiled the resources,
conceptualised the study, and managed the project administration. F.J. was responsible
for the methodology and validation and supervised the project
Data availability statement
Data sharing is not applicable to this article as no new data were created or
analysed in this study.
Conflict of interests
None of the authors of this study has a financial or personal relationship with
other people that could inappropriately influence or bias the content of the study.
Funding
This research received no specific grant from any funding agency in public,
commercial or not-for-profit sectors.

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