HADITH SCHOLARS PERSONALITY DEVELOPMENT REVIEW: RELEVANCE IN THE DEVELOPMENT OF PSYCHOLOGICAL BEHAVIOR

One of the definitions of personality involves character patterns that include feelings, thoughts and actions. Based on this definition it turns out that personality can not run away from the field of psychology. Personality traits are biological while personality values are environmental products influenced by culture, education and life. In the study of modern psychology, thought-based traits that are in the cognitive domain are higher than emotional traits in relation to values. In the tradition of Islamic science, there is a special traits, which is the yardstick of superior personality; that is, Al-‘Adalah or is called adil (fairness). Related to the trait of adil is the trait of dhabit (strong memory). A qualitative study using this library approach seeks to trace the properties possessed by hadith scholars, who once inspired the West to apply those attributes in their intellectual work. Studies have found that these properties have unique characteristics because of their ability to integrate ontological, epistemological and axiological dimensions and also balance the role of cognitive and affective domains in human beings that direct human physiological and psychological behavior in a positive direction.


INTRODUCTION
Personality carries the meaning of identity or character [4]. Based on this understanding, personality has a direct relationship with the field of psychology. One of the most important definitions of personality as expressed by the American Pyschological Association or APA for short is individual differences that are based on characteristic patterns such as thought, feeling and behavior. Thinking refers to positive aspects such as optimistic or negative (pessimistic). Feelings refer to the expression of joy that tends to the positive aspect or sadness that refers to the negative aspect. Positive in behavior is highlighted in the form of creativity, cleanliness and effort while negative behavior is displayed in an attitude that likes to be lazy and does not care about cleanliness or precision [7].
In the context of psychology, personalities referring to individual differences are prone to influences that are a factor in their formation. Influence on personality as explained by APA is divided into three main parts namely genetics, environment and changes that occur throughout his life experience [7].
Genetics refers to the inheritance of characteristics from previous generations. It is not absolute but still has an influence in the formation of personality. The environment plays a big role in personality because it involves the language and culture that become a tradition in life. The last factor that is experience in life is considered to be the biggest contributor of influence in the formation of personality as a whole [14].
In the context of personality development, influence on it consists of three main things namely goals and strategies; actions and experiences; and assessment and reflection [8]. These three things are closely related to effective communication in a group of positive social influences that involve a relationship to the nature of the personality itself [6].
The situation is also said to affect personality. This situation however depends on the demand. For example, the use of a person signals the status in the sociology of society. In short, personality can be described as a system that includes physiology and psychology that determines a person's behavior in the environment. It consists of a set of behavioral characteristics in the cognitive and affective domains that evolve from biology and the environment [5].
Technically, personality traits are considered descriptive variables while values are motivational variables [12]. Traits is biological while value is an environmental product influenced by culture, education and life. The study of Parks-Leduc, Feldman and Bardi (2015) found that thought-based traits that are in the cognitive domain are higher than emotional traits in relation to values. Behavior that is in line with character Tradition Hereditary habits Security Life guarantee In the tradition of Islamic knowledge, there is another trait that is the yardstick to a superior personality. The nature of Al-'Adalah referred to as fairness here, is the most important personality trait in the work of Islamic intellectuality so as to inspire the West to examine the nature. Emphasis on these properties was pioneered by Imam Al-Bukhari (194 H / 810 M -256 H / 870 M) in the field of Hadith to determine the conditions of acceptance of a narration. The approach was later applied by the West especially in the proof and validation of aspects related to the science of history [9].
Compared to the field of fiqh, the trait of fairness includes a very broad meaning in the field of hadith. Fairness not only involves habits that prevent one from committing small and great sins but also includes justice in law, justice in social relations and economic justice [18].

METHOD OF THE RESEARCH
The approach used in this study is qualitative in the form of a library. The main sources used are the writings related to the biographies of hadith scholars including the most important figure, Imam Al-Bukhari and the methods used in the narration of hadith. The analysis conducted is based on content analysis.

Research Findings
As has been informed, the book of hadith compiled by Imam Al-Bukhari was agreed upon by the scholars, especially among the scholars of hadith as the most influential book of hadith because of the quality of hadith collected in it. His book called Al-Jami 'Al-Sahih Al-Musnad min Hadithi Rasulullah wa Sunanih wa Ayyamih which is better known as Sahih Bukhari, occupies the top place due to the strict filtering of hadith performed by Imam Al-Bukhari. One of the most important conditions in determining the quality of the narrator, as well as affecting the position of the hadith is the fair nature of the narrator [17].
A narrator is said to be fair when he is believed, and is generally known to always obey God's commands and stay away from His prohibitions. On his side there are no vile traits that can bring down dignity and disability in terms of religion such as lying, distrust and oppressing God's creatures. Physically manifested the personality of pious in matters of religion and worship [19].
The fairness of a narrator is also judged in terms of his lifestyle and his sacred and clean historical journey. This situation also involves the subject of morality and the strength of its intellectual power. Therefore, the scholars also see the quality of narration in terms of the breadth of knowledge that is authentic in its narration and strong memory (dhabit) [10].
The authentic (sahih) term attributed to the quality of hadith in fact reflects the overall quality of a narrator; who does not have a hidden nature of shame, his mind is not disturbed, his views are accurate, he does not dream, and his beliefs are correct [17].
Preserving dignity in a fair context includes maintaining association; do not overdo it in joking, do not urinate on the streets, or eat on the streets. In other words, fairness preserves the credibility of a narrator [19].
The breadth of knowledge in terms of the strength of memory includes the care of memorization where the narrator memorizes the narration heard, and conveys it without any change at any time. If in written form, the narration is conveyed to others just as he received it without any amendment. For example, Imam Al-Bukhari's teacher named Ishaq ibn Rahawaih memorized more than 200,000 hadiths. He also memorized 4,000 false hadiths with the aim of identifying and preserving authentic hadith [9].
A hadith figure of the same era as Imam Al-Bukhari, Abu Zar'ah Al-Razi, is narrated to have memorized 200,000 hadiths such as memorizing Surah Al-Ikhlas. With the strength of his memory, he also wrote 100,000 hadiths from Ibrahim Al-Razi and 100,000 hadiths from Abu Bakr ibn Syaibah [9].
The nature of fairness also shows the authority of a narrator who has received narration from a narrator who is also authoritative in the field of hadith. For example, Imam Al-Bukhari's teacher named Yahya ibn Main has written a total of 600,000 hadiths he narrated from leading hadith figures such as Ibn al-Mubarak, Husyaim, Ismail ibn 'Iyash, Abbad ibn Abbad, Yahya ibn Zakariyya ibn Abi Zaidah, Mu 'tair ibn Sulaiman, Sufyan ibn Uyainah, Abi Mu'awiyah, Hatim ibn Ismail, Abd al-Razzaq, Waqi', Yahya al-Qaththan, Ibn Mahdi and many more from Iraq, Al-Jazirah, Hijaz, Syria and Egypt [9].
On the other hand, authority also means that the narrator who narrates a hadith has examined the background of the teacher, the source of his narration and the period of association with the people whose narration is narrated. Thus the narration is no longer disputed because the truth and authenticity of the narration has been determined. Thus, included in the nature of fairness among hadith scholars is the attitude of being very careful and most concerned about a narration [19].
The very careful attitude among hadith scholars encompasses the outward and inward in all matters and life. Imam Al-Bukhari, for example, did not want to get involved in any business of selling and buying directly because he was worried about falling into something that is forbidden in religion, namely the existence of addition, subtraction and mixing in such matters. Apart from that, he also distanced himself from feeling inclined towards worldly possessions because according to him the most important thing on the part of the hadith scholars is trust in fairness and the beliefs of society [3].
In writing hadith, he was very careful in dealing with hadith rijals (figures in the field of hadith) and avoided getting stuck with criticism in the form of swearing or criticism. Imam Al-Bukhari's careful attitude in writing hadith is very noticeable when he will only include hadith in the book he wrote after bathing and performing the two rak'ah prayers to ask for a truly convincing guide [10].
Imam Al-Bukhari inherited property from his father. However, the property has been handed over to others to be managed in a mudharabah manner. The proceeds from these properties have been impacted to the path of goodness by helping to fund the needs of knowledge students including hadith scholars, fuqara and the poor [3].
Related to the breadth of knowledge, in addition to the power of memory, the criterion that makes a person so superior in the narration of hadith knowledge is his ability to identify hadith defects. There was a time when Imam Al-Bukhari was tested by hadith figures in Baghdad. They collected 100 hadiths and then deliberately changed the material and the chain. The hadiths were then recited in front of Imam Al-Bukhari and then Imam Al-Bukhari corrected all the hadiths by reciting all the wrong hadiths and explaining them one by one from the point of view of sanad and matan so as to amaze all the audience who witnessed the historic event. Similarly, in Samarqand, Imam Al-Bukhari was tested by 400 hadith scholars by separating or removing the chain based on areas such as the Sham chain to the Iraqi chain, the Hijaz chain to the Yemeni chain and so on. Imam Al-Bukhari was then asked to rearrange the hadith and he succeeded in doing so as well as his knowledge was recognized by the scholars, especially in the field of hadith [3]. While in Naisabur, the author of the book of Hadith entitled Sahih Muslim, Imam Muslim, also had the opportunity to meet Imam Al-Bukhari and read the hadith to him. Imam Al-Bukhari then informed the record of the hadith in detail so as to cause Imam Muslim to feel reverence and amazement at the height of knowledge of Imam Al-Bukhari and then asked permission to kiss between the two eyes of Imam Al-Bukhari. He said, "Leave me until I kiss both your feet, O teacher to the teachers, the chief of hadith experts and the nurse of hadith defects" [3].
Imam Al-Bukhari began his journey of knowledge outside the land of his birth when he was 16 years old. Before that, he took knowledge especially in the narration of hadith from the sheikhs who were in his country. After performing Hajj with his mother and brother, he remained in Makkah to gain knowledge with the scholars there. Two years later, he traveled to Medina. It was during that journey that he began to compose the book Tarikh Al-Kabir. After six years in the Land of the Hijaz, he went to Basra to gain knowledge there. He then traveled to Kufah and Baghdad several times. He also went to Syria, Egypt and Al-Jazirah which is a highland area located between the Dajlah and Furat Rivers. In his journey of knowledge, he also set foot in Khurasan which covers a very large area such as Marw, Balkh, Harah, Naisabur and Al-Rai'y and areas close to his hometown of Bukhara such as Samarkand and Tashkent [3].
His most famous book in the field of Hadith, Sahih Al-Bukhari, is believed to have started his writing when he was 23 years old and was completed 16 years later. The book was presented before his teachers namely Imam Yahya ibn Ma'in (died 233 H), Imam Ali ibn Al-Madini (died 234 H) and Imam Ahmad ibn Hanbal (died 241 H). He began composing, arranging the order and chapters and laying the foundation of the book in the Al-Haram Mosque. After that, he copied the titles and proposals in Raudhah which is between the Maqam of the Prophet SAW and the pulpit of the Prophet SAW. Then he collected the hadiths and placed them in the appropriate chapters throughout his travels to the countries to which he was destined [16].
He was always consistent in perfecting the journey of his knowledge until the end of his life. His sincerity in knowledge, especially in the field of hadith as narrated by Al-Warraq who was with him on a journey is always energetic and never diminishes even during bedtime. According to Al-Warraq, Imam Al-Bukhari woke up one night 15 times. Each time he woke up, he would light a fire to finish his narration and then go back to sleep. After that he would get up to turn on the lights and resume his work then go back to sleep. Such was his routine throughout the night that he admired Al-Warraq after seeing the extraordinary seriousness in the hadith figure [3].
During his 16 years of compiling hadith to be included in his book, he has managed to compile a million hadiths narrated from a thousand teachers. Of that number, he has selected 600,000 hadiths and then filtered them into about 7,275 hadiths as contained in his book today [9].

Analysis
Fair in the definition of a hadith expert is unique, as it combines the role of the cognitive and affective domains at one time. From a cognitive point of view, the fair shows the strength of the intellect in evaluating the background of the narrator by taking into account various aspects such as the life story, his teachers, association and his position in society in terms of knowledge and authority in morals and maintaining dignity. While from an affective point of view, fairness emphasizes caution in all matters because it affects the blessings of life and the sharpness of the mind. The cautious attitude that is meant is to refrain from getting caught up in committing big or small sins, keeping the limits of association and eating and drinking, abstaining from having fun with worldly possessions, not oppressing the creatures of Allah SWT whether human, animal or plant, maintaining acts of worship and preserve speech.
The attitude of abstaining from having fun with worldly possessions does not indicate that the hadith scholar hates the world but rather motivates him to spend his wealth in a way that can benefit others outwardly and attain the pleasure of Allah inwardly. For that reason, hadith scholars will usually invest their property for the needs of other students of knowledge as well as the poor who need it. Generosity is a benchmark of the authority of scholars in the eyes of the public and is even considered as one of the basic signals about society's belief in him.
In the context of hadith narration, caution in this fairness nature is closely related to trust and belief. Without a careful attitude, it is difficult for a person to believe his narration because it is not impossible that it has been mixed or exaggerated. For that reason, fairness is the most important balance sheet in this field.
In relation to the trait of fairness is the trait of dhabit which refers to the strength of memory or memorization. Whereas the nature of dhabit on the part of the hadith scholars covers a very wide cognitive domain because it involves the ability to recognize the traces of the narrative line either in the sanad or matan section. In other words, a hadith expert is said to be very superior in the field of knowledge if he can detect the defects in the path of narration.
The nature of dhabit is accompanied by the nature of frugality and commitment to fulfill the purpose of narration. Thus, hadith scholars usually spend their entire lives in the field of knowledge either involved in fieldwork such as traveling and meeting teachers or dabbling in the field of writing with the goal of spreading knowledge.
The trait of fairness and its branch of dhabit which is the main criterion to the conduct of narrators in the field of hadith can be utilized and strengthened in the field of modern psychology. Both traits have superior personality traits that should be highlighted to society today. Interestingly in the context of modern psychology, both of these traits have positive psychological characteristics that are gaining ground in the field of study.
Fair if viewed from a constructive point of view refers to a person who is pious and ascetic while dhabit also shows authority in the field of knowledge so that he is able to argue critically.
Both of these qualities are able to produce unique personality values such as fairness gives birth to the value of trust (thiqah) while dhabit produces the value of manners to knowledge. The value of trust that exists in the hadith scholars is manifested through the appearance of honesty and trust in imparting knowledge without neglecting self-preservation from things that are forbidden in religion, while the value of manners in knowledge is increasingly eroded in this modern era, manifested through the seriousness of hadith experts who uphold every narration done both in terms of research and spiritual aspects in keeping every line or sentence of the hadith narrated. In other words, manners gives the meaning of service to knowledge on the part of hadith experts. Authority and critical Service The personality traits and values that are the benchmark in this field of hadith, can be used in the existing education system to develop the psychological behavior of students. Fairness can be developed in more detail by setting some key criteria such as meticulousness, generosity, appreciation and sensitivity as well as caring for the surrounding situation. Similarly, the nature of dhabit that can be developed in more detail for example by paying attention to the ability to think, evaluation, consistency and determination to achieve a goal.

CONCLUSION
The nature of fairness and dhabit integrates the dimensions of ontology, epistemology and axiology. Both of these traits put knowledge in the proper position so as to be able to develop the psychological behavior of the perpetrator. Both traits are also able to balance the role of the cognitive and affective domains in human beings that direct human physiological and psychological behavior in a positive direction.
The nature of fairness and dhabit along with its value differs from the nature highlighted in the FFM Model and the personality values that are often practiced in modern psychology. This is because the nature of justice and dhabit along with its value arises from the love of Hadith experts to preserve the Hadith and Sunnah of the Prophet SAW while the nature contained in the FFM model and personality values that are practiced in modern psychology are based on human experience and observations and perceptions. Thus, this fair and dhabit nature triggers a greater turmoil than the nature in the FFM model because it is inspired to follow in the footsteps of the Prophet SAW as well as achieve the spiritual purpose in obtaining the intercession of the Prophet SAW.