FIELD OF COMMUNICATION IN HADIS (Business Communication Studies)

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A. Introduction
Communication means the process of delivering a message by someone to others, precisely by a communicator to the communicant. It can easily be known clearly about the elements of a communication process, namely communicators, communicants, and messages.
Communication is an activity that can not be abandoned by every human being in living his life in a social group, where they live in a variety of environments and activities. Communication is also used in doing all activities. All of these activities will not work if not accompanied by communicating.
Given the multidisciplinary communication studies and close relationships with the various disciplines, it is important to examine areas of communication coverage, especially Islamic communication. The focus of this paper examines the field of business communication in perceptive traditions.

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B. Business Communication
According to Rosenblatt cited by Kusumastuti mentioned that business communication is: the exchange of ideas, opinions, information, instructions that have a specific purpose that is presented personally or impersonally through symbols or signals to achieve organizational goals. This definition provides an overview of how the communication process takes place within the business world.
In business communication there are two kinds, among others: internal communication, that is communication between business owners, communication with fellow management elements, and with employees; external communications, ie communications that take place with parties outside the business institution and have an interest for business continuity. Internal communication refers to the exchange of information and ideas within the organization. Managers and co-workers need valuable little information to perform their tasks.
Business communication can be verbal, non verbal communication, orally and in writing. Both types of communication is often used, even simultaneously in running a business. Messages conveyed in an effective business communication, namely: the lack of awareness that the conversation as a tool to achieve business goals, spontaneous speech, not designing and conveying messages logically, for the benefit of the moment tend to manipulate the conversation.
Communication in writing: in we see in the form of announcements, reports, posters, newspapers. Excess form of written communication is the opportunity to control the message, the contents of the message delivered can contain a very complex communication and requires a very detailed description. Messages can be documented so that they can be used for future reference. Messages can be widely disseminated, when the audience they want to reach is large and geographically dispersed, if they do not want to interact with others because they are not important.
Written communication can take the form of legal document and Articles, company profile, report, proposal, decision letter, instruction letter, circular, memo and various activity record. Posters are shown for viewing. Face-to-face communication offers multiple possibilities for using various sensory devices simultaneously. Audiovisual communication: message delivery through animation and sound symbols.
Business communication is a major support for the success of a business run. Of course this is concerned with effective communication. Tubbs states that there are five things that measure the effective communication of understanding, pleasure, influence on attitudes, improved relationships and actions.
Smungan added that many problems that occur in the process of delivering messages between management and employees due to differences in position where the management is considered higher so that employees are afraid to ask, language differences or terms unknown employees can also lead to misinterpretation.Manajemen must pay attention to the process good communication in order to convey information well so that employees can receive the information and understand what is informed by the management.
Sound pressure can also affect because voice pressure can affect the message can be conveyed in accordance with what is or not, for example: sound pressure like angry people make employees afraid and give the wrong perception of the message delivered. Body language should be in accordance with the spoken words. Using words to create cooperation and commitment is not a contradiction. Where through verbal communication, written and audiovisonal can affect the message can be conveyed properly and well between the management and employees. Apart from paying attention to the communication process Managers should also create a comfortable working environment, humane working conditions and harmonious working relationships.

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C. Hadith Relates to Business Communication

1. Matan Hadith
   One of the hadiths which has to do with the business communication of the hadith narrated by al-Bukhari follows:
   حدثنا سليمان بن حرب حدثنا شعبة عن قتادة عن صالح أبي الخليل عن عبد الله بن الحارث رفعه إلى حكيم بن حزام رضي الله عنه قال قال رسول الله صلى الله عليه وسلم البيعان بالخيار ما لم يتفرقا أو قال حتى يتفرقا فإن صدقا وبينا بورك لهما في بيعهما وإن كتما وكذبا محقت بركة بيعهما {رواه البخارى: 1937}
   Meaning: "Having told us Sulayman Ibn Harb has told us the Shu'bah from Qatadah from Salih Abu al-Khalil from 'Abd Allah Ibn Al-Harith whom he attributed to Judge Ibn Hizam ra. said; The Messenger of Allah (saws) said: "Two people who sell and sell may do al-khiyar (option to keep or cancel the sale) as long as they have not separated", or his words: "If they are honest and show their merchandise, the sale and when it hides and lies it will be annihilated its blessing "(al-Bukhari: 1937).
   The above Hadith describes two persons involved in buying and selling transactions, each of which has the same right to vote and make decisions. Besides, it also explains about ethics in conducting the transaction. It is easily understood that the hadith is closely related to business communication (trade), precisely on the words of the Prophet "al-bay'ani bi al-khiyar", "lam yatafarraqa", "in sadaqa", "wa bayyana dotted", " wa in katama ", and" wa kadzaba ".

2. Sanad's order
   The above mentioned hadith can be found in many transmissions. Based on searches from a number of literatures, especially in the Ninth book of priests, the author finds 42 transmissions, even more. All these transmissions are narrated in the books of faiths that were intended besides Imam Malik. This indicates that this hadith contained 41 other traditions as a reinforcement.
   As for al-tariq hadith above, the series of sanadnya can be seen in the scheme below, namely:
   Rasulullah SAW
   Judge Ibn Hizam Ibn Khuwaylid
   'Abd Allah Ibn al-Harith Ibn Nawfal Ibn al-Harith Ibn' Abd al-Mutallib Ibn Hashim
   Salih Ibn Abi Maryam
   Qatadah Ibn Da'amah Ibn Qatadah
   Ibn al-Hajjaj Ibn al-Ward's revelation
   Sulayman Ibn Harb Ibn Bujayl
   In addition, al-Bukhari itself contains in the authenticity of six transmissions in the order of sanad (al-tariq) which vary as in the following details:

• Hadith with sanad as mentioned above (al-Bukhari: 1937)
• Hadith in the order of sanad: Badal Ibn al-Mujabbar, Shu'bah, Qatadah, Abu al-Khalil, Abd Allah Ibn Harith, and Judge Ibn Hizam. (al-Bukhari: 1940)
• Hadith in the order of sanad: Hafs Ibn 'Umar, Hammam, Qatadah, Abu al-Khalil, Abd Allah Ibn Harith, and Judge Ibn Hizam. (al-Bukhari: 1966)
• Hadith in the order of sanad: Abu al-Nu'man, Hammad Ibn Zayd, Ayyub, Nafi ', ​​and Ibn' Umar. (al-Bukhari: 1967)
• Hadith in the order of sanad: Ishaq, Habban Ibn Hilal, Shu'bah, Qatadah, Salih Abu al-Khalil, Abd Allah Ibn Harith, and Judge Ibn Hizam. (al-Bukhari: 1968)
• Hadith in the order of sanad: Ishaq, Habban, Hammam, Qatadah, Abu al-Khalil, Abd Allah Ibn Harith, and Judge Ibn Hizam. (al-Bukhari: 1972)
  This hadith, in view of the journey of the four periods of the initial transmission, essentially has two al-tariq, although at the end it is split into six al-tariq. The next narrative was split into six transmissions.

1. The image of Sanad
   The hadith journey above, by looking at the narrators in the first to the fourth, is generally seen in two al-tariqs, namely al-tariq Judge Ibn Hizam and al-tariq Ibn 'Umar. The state of sanad through Judge Ibn Hizam can be described as follows:
   a. Judge Ibn Hizam Ibn Khuwaylid
   The judge belonged to the Apostle's companions. He was populated with Abu Khalid, from a village called Marur al-Rawdz. He died in Medina in 54 AD.
   b. Abd Allah Ibn Harith
   His full name is Abd Allah Ibn Harith Ibn Nawfal Ibn al-Harith Ibn 'Abd al-Mutallib Ibn Hashim with kuniya Abu Muhammad. He came from the tabi'in of the elderly, lived and settled in the City of Madinah until he died in the year 84 H. There are some comments about him, among them are Abu Zur'ah, Yahya Ibn Ma'in, al-Nasa'i, Ibn al-Madini, Ibn Sa'd, al-'Ali who gave the tsiqah judgment. Ibn Hibban also mentions in the category of al-tsiqat, ya'kub Ibn Shayt called it the tsiqah tsiqah, while Ibn Hajr al-'Asqalani told him that he had seen the Messenger of Allah.
   c. Salih Ibn Abi Maryam
   The Salih of Ibn Abi Maryam who lived in Abu al-Khalil was a narrator from the tabi'in circle and did not meet a friend, where he came from and lived in Basra. From the comment of some scholars of hadith, it can be concluded that Salih Ibn Abi Maryam is tsiqah. Among the scholars who mention that he tsiqah are: Abu Daud, al-Nasa'i, Yahya Ibn Ma'in, Ibn Hibban, and al-Dzahabi.
   d. Qatadah Ibn Da'amah Ibn Qatadah
   Qatadah Ibn Da'amah Ibn Qatadah with kuniyah Abu al-Khattab, is a regular tabi'in. He lived in Basra City and died in 117 H. some commentaries on Qatadah, namely: Yahya Ibn Ma'in called it tsiqah, while Muhammad Ibn Sa'd said it with tsiqah ma'mun. As for Ibn Hajr al-'Asqalani said it with tsiqah tsabat, while al-Dzahabi called it with hafiz.
   e. Ibn al-Hajjaj Ibn al-Ward's revelation
   His full name is Shu'bah Ibn al-Hajjaj Ibn al-Ward. He lived in the city of Basrah and died in 160 H. His teachers include Abana Ibn Taghlib, Ibrahim Ibn Amr Ibn Mas'ud al-Jumayhī, Ibrahim Ibn Muslim al Hajaryī, Ibrahim Ibn Muhajir, Isma'il Ibn Abi Khalid, Anas Ibn Sirrin, Ayyub Ibn Abi Tamimah al-Sakhtiani, Ayyub Ibn Musa al-Khurasyī and others. His students are Ibrahim Ibn Sa'id al-Juhayri, Ibrahim Ibn Tahman, Sa'id Ibn Shu'bah Ibn al-Hajjaj, Sufyan Ibn al-Tsawr, 'Abd Allah Ibn Maslamah, Muhammad Ibn Ja'far, Muhammad Ibn 'Abd Allah al-Ansari and others.
   There are some commentaries of Hadith scholars on him, as al-'Alili called it the "tsiqah tsabat", Ibn Sa'd said with "tsiqah ma`mun". Abu Daud as the narrator of hadith also commented on him, saying: "no one has better hadith than him", al-Tsawri mentions with "amir al-mukminin fi al-hadith", Ibn Hajr al-'Asqalani judged by "tsiqah hafidz ", While al-Dzahabi gave an assessment of" hujjah tsabat "
   f. Sulayman Ibn Harb Ibn Bujayl
   Sulayman Ibn Harb Ibn Bujayl (kuniyahnya Abu Ayyub) is from the tabi group 'al-tabi'in ordinary people. He lived and settled in Basra City and died in the year 224 H. There are some commentaries of the scholars about Sulayman, among others: Muhammad Ibn Sa'd and Ibn Kharasy called it with tsiqah, al-Nasa'i said with tsiqah ma'mun, Ya 'qub Ibn Shaydh judged with the tsqa tsabat, Ibn Hajr al-'Asqalani gave judgment with tsiqah imam and hafiz, while al-Dzahabi said with al-imam.
   g. Al-Bukhari
   Al-Bukhari is one of the hadith priests whose full name is Muhammad Ibn Isma'il Ibn Ibrahim Ibn al-Mughirah Ibn Bardizbah. There are some judgments about al-Bukhari, among others: Abu Bakr Ibn Khuzaimah testifies of al-Bukhari by saying "under heaven there is no one who knows the hadith of Muhammad Ibn Isma'il".
   'Abdan Ibn' Usman al-Marwazi commented with "I have never seen with my eyes, a young man who is more bashirah than this young man. At that time his forefinger was directed to al-Bukhari. Similarly Qutaibah, reveals that "I am sitting in assemblies with fiqh experts, zuhud people and worshipers, but I have not seen since I can digest the science of people like Muhammad Ibn Isma'il. He is a figure of his day like Umar among his companions. And he said: "if if Muhammad Ibn Isma'il was a friend, then he was a verse".
   In addition, Imam Ahmad Ibn Hanbal said: "Khorasan never gave birth to someone like Muhammad Ibn Isma'il. Likewise Abu Hatim al-Razi who said that Khurasan had never given birth to a son who had memorized the hadith more than Muhammad Ibn Isma'il, nor had anyone ever left the city to Iraq that exceeded his scholarship. While Imam Muslim said when al-Bukhari revealed a flaw of hadith he did not know: let me kiss your feet, teachers of teachers, leaders of hadiths and doctors of hadith in the matter of 'illat.
   Al-Hafiz Ibn Hajr states: if the door of praise and flattery to al-Bukhari is still open for later generations, of course all the paper and breath is finished, it is like an endless sea. Next Abu Bakr Ibn Abi Syaybah and Ibn Numayr said: we have never seen a man like Muhammad Ibn Isma'il.
   From the searches on the biographies and the commentaries of the hadiths concerning his narrators, they are not found in the order of a defective or deficient narrator, but all reveal that the marriage is tsiqah and dabit. Thus this hadith is authentic and acceptable hadith, even as a legal proposition.
   In terms of the quantity of al-tariq is quite a lot, not only al-Bukhari narration, even all the nine Imams narrated it except Imam Malik. From that it is understood that this hadith can also be classed as the famous tradition.

2. Interpretation of Hadith
   The following will be explained about the interpretation of the hadith content above. This hadith can be seen in two discussions. The first discussion of the hadith "al-bay'ani" to "yatafarraqa", and the second from the word "fa in sadaqa" to the words "bay'i hima".
   The first discussion is a piece of Hadith the Prophet:
   البيعان بالخيار ما لم يتفرقا أو قال حتى يتفرقا
   This means: "Two people who trade and sell may be allowed to do khiyar (option to keep or cancel the sale) as long as they have not separated", or his words: "until they parted".
   This hadith concerns the question of two persons involved in the sale and purchase, in which both persons have the right to decide for certainty to buy or sell (al-khiyar), while the right of determination is not informed of the time.
   Ibn Hajr al-'Asqalani explains that if the seller and buyer do not set the time limit of al-khiyar (to decide the certainty of a sale and purchase transactions), there are differences of opinion of the scholars. Al-khiyar referred to is al-khiyar al-majlis, which is to determine the choice as long as it is still in the transaction area. Here it means that al-khiyar will still prevail if both are still in place of transactions, or before they separate.
   This hadith is related to another hadith which expresses the same problem namely:
   وقال لنا الحميدي حدثنا سفيان حدثنا عمرو عن ابن عمر رضي الله عنهما قال كنا مع النبي صلى الله عليه وسلم في سفر فكنت على بكر صعب لعمر فكان يغلبني فيتقدم أمام القوم فيزجره عمر ويرده ثم يتقدم فيزجره عمر ويرده فقال النبي صلى الله عليه وسلم لعمر بعنيه قال هو لك يا رسول الله قال بعنيه فباعه من رسول الله صلى الله عل يه وسلم فقال النبي صلى الله عليه وسلم هو لك يا عبد الله بن عمر تصنع به ما شئت قال أبو عبد الله وقال الليث حدثني عبد الرحمن بن خالد عن ابن شهاب عن سالم بن عبد الله عن عبد الله بن عمر رضي الله عنهما قال بعت من أمير المؤمنين عثمان بن عفان مالا بالوادي بمال له بخيبر فلما تبايعنا رجعت على عقبي حتى خرجت من بيته خشية أن يراد ني البيع وكانت السنة أن المتبايعين بالخيار حتى يتفرقا قال عبد الله فلما وجب بيعي وبيعه رأيت أني قد غبنته بأني سقته إلى أرض ثمود بثلاث ليال وساقني إلى المدينة بثلاث ليال {البخارى: 1973}
   Meaning: "And say, to us Al Humaydi has told us Sufyan has told us 'Amr from Ibn' Umar ra. said: "We were with the Prophet (s) on a journey that I was riding on a wild camel belonging to 'Umar, the son of camel always put me first (took me first), so he walked in the front row, then' Umar snapped at him and returned it "Umarun again snapped and returned it back and then the Prophet said to 'Umar:" Sell the son of the camel to me. "' Umar replied:" He is for you O Messenger of Allah. "He said: "Sell it to me." So 'Umarpun sold it to the Prophet then the Prophet said: "Now that camel boy is for you O' Abd Allah Ibn 'Umar you can do with it as you please." And Abu' Abd Allah Al-Bukhari said: "And Layts said , has preached to me 'Abd al-Rahman Ibn Khalid from Ibn Shihab from Salim Ibn' Abd Allah from 'Abd Allah Ibn' Umar ra. said: "I sold (by way of barter) to the amir al-mu'minin 'Uthman Ibn' Affan my treasure in the form of land in the valley with his treasure in the form of land located in Khaybar.After we transacted I returned to my original place and I left the house for fear if he will cancel the transaction, because it belongs to the sunnah is that the two transactors have the right to vote until they part. 'Abd Allah said: "When the sale between me and him has been valid, I feel that I have denied it, that I have took him (closer) to the Thamud area for three nights, and he took me (closer) to Medina which was three nights apart. (al-Bukhari: 1973).
   The above hadith has a similarity to Ibn 'Umar's saying that two persons who transact have the right to vote until they part. " This suggests that the certainty (al-luzum) of choice has bought or sold something of both depends on its separation, if not separated, its certainty (al-luzum) does not yet exist. In essence, al-luzum (certainty) is recognized solely separated.
   It is also important to see other traditions that reveal similar things, although there are differences on the other side:
   حدثنا أبو النعمان حدثنا حماد بن زيد حدثنا أيوب عن نافع عن ابن عمر رضي الله عنهما قال قال النبي صلى الله عليه وسلم البيعان بالخيار ما لم يتفرقا أو يقول أحدهما لصاحبه اختر وربما قال أو يكون بيع خيار {البخارى: 1967}
   Meaning: "Has told us Abu al-Nu'man has told us Hammad Ibn Zayd has told us Ayyub from Nafi 'from Ibn' Umar ra said; Prophet SAW said: "Two people who do the sale and purchase may do khiyar (option to hold or cancel) in buying and selling as long as the two have not separated". Or He said: "(During not yet separated) one from his partner". Or He said: "Buy and sell into khiyar (happened by choice)". (Al-Bukhari: 1967)
   The content of the hadith, its scope is not limited only to the separation of two persons who transact to ensure (al-luzum) buying and selling, but includes on the decision raised orally. This means that this hadith gives another alternative to give certainty of transaction (al-'aqd) of sale and purchase, ie if both the person or one has given verbal certainty, will also be recognized without having to separate from the area of ​​the transaction is done.
   Back in the initial discussion, the second study of the hadith narrated al-Bukhari revolves around matan:
   فإن صدقا وبينا بورك لهما في بيعهما وإن كتما وكذبا محقت بركة بيعهما
   This means: "If both are honest and show their merchandise then both are blessed in the sale and when and hide and lie will be annihilated the blessing of the sale"
   It is literally understood that this hadith explains that two people who are in buying and selling transactions must be honest (al-sidq) and give an explanation (al-bayan). To be honest here is to be honest about the condition of the goods being traded and the criteria it expects, whilst explaining it is a clear description of the shortcomings of the goods.
   Sulayman adds that this hadith also gives clues that being honest and clear is the cause of obtaining blessings, whereas lying (al-kidzb) and hiding (al-kitman) becomes a barrier to blessing. In buying and selling transactions, must explain the disgrace or lack of goods sold to obtain blessings. This is the case if hiding is vulnerable to fraud (al-ghasysy) which can hinder the blessing as well.
   In the hadith of Rasulullah SAW narrated by al-Turmuzi:
   حدثنا علي بن حجر أخبرنا إسمعيل بن جعفر عن العلاء بن عبد الرحمن عن أبيه عن أبي هريرة أن رسول الله صلى الله عليه وسلم مر على صبرة من طعام فأدخل يده فيها فنالت أصابعه بللا فقال يا صاحب الطعام ما هذا قال أصابته السماء يا رسول الله قال أفلا جعلته فوق الطعام حتى يراه الناس ثم قال من غش فليس منا قال وفي الباب عن ابن عمر وأبي ال مراء وابن عباس وبريدة وأبي بردة بن نيار وحذيفة بن اليمان قال أبو عيسى حديث أبي هريرة حديث حسن صحيح والعمل على هذا عند أهل العلم كرهوا الغش وقالوا الغش حرام {الترمزى: 1236}
   Meaning: "Has told us 'Ali Ibn Hujr, has informed us Isma'il Ibn Ja'far from Al-'AlaIbn' Abd al-Rahman from his father from Abu Hurayrah that Rasulullah SAW passed a stack of food, then he entered hands into it and his fingers about something wet, he also said: "O food owner, what is this?" he replied; "Exposed to rain, O Messenger of Allah". He said: "Why do not you place him on this food until people see it?" then he said: "Whoever cheats does not belong to us." He says; In this case there is a similar hadith from 'Umar, Abu Al-Hamra, Ibn Abbas, Abu Burdah Ibn Niyar and Hudzayfah Ibn al-Yaman. Abu 'Isa said; Hadith Abu Hurayrah is hasan sahih hadith and become a guidance of charity according to the scholars, they memakruhkan cheating, they say; Cheating is haram ". (Hr al-Tirmizi: 1236).
   The above Hadith reinforces not being allowed to deceive or cheat in buying and selling transactions. Show that avoiding deceit or cheating in business activities becomes an important ethic applied.
   There are several advantages of someone who behaves honestly, among others:
   a. Makes the heart feel calm
   The honest man will have peace in his life, as depicted in Ahmad's hadith, namely:
   ... فإن الصدق طمأنينة وإن الكذب ريبة {رواه أحمد}
   Meaning: "... Truly evokes the serenity of the soul, while the lie causes dismay".
   b. Distinguish between believers and hypocrites.
   Hadith Prophet SAW expressed in tune with, namely the hadith narrated al-Bukhari following:
   حدثنا قبيصة بن عقبة قال حدثنا سفيان عن الأعمش عن عبد الله بن مرة عن مسروق عن عبد الله بن عمرو أن النبي صلى الله عليه وسلم قال أربع من كن فيه كان منافقا خالصا ومن كانت فيه خصلة منهن كانت فيه خصلة من النفاق حتى يدعها إذا اؤتمن خان وإذا حدث كذب وإذا عاهد غدر وإذا خاصم فجر تابعه شعبة عن الأعمش {البخارى: 33}
   Meaning: "Preaching to us Qabisah Ibn 'Uqbah, preaching Sufyan from al-'A'asy, from Abd Allah Ibn Murrah, from masruq, from' Abd Allah Ibn'Arr: in fact the Prophet said:" if a man has four things, he is a hypocrite, possessing one of them means that there is one hypocritical character until he abandons it, that is, if given a trust, he betrays, when he speaks a lie, if he promises to deny, and if he quarrels rebuked "(Hr al-Bukhari: 33)
   c. Who is able to benefit on the Day of Resurrection is just honest.
   Al-Quran Surah al-Maidah verse 119 explains that:
   قال الله هذا يوم ينفع الصادقين صدقهم لهم جنات تجري من تحتها الأنهار خالدين فيها أبدا رضي الله عنهم ورضوا عنه ذلك الفوز العظيم {المائدة: 119}
   Meaning: "Allah said, 'This is the day that is given the benefit of honesty for the righteous, for them to receive the recompense of heaven under which the rivers flow. They will abide there for ever. Allah is pleased with them and they are pleased with the great victory. "(Surat al-Maidah: 119)
   d. It is the basic capital of every good
   The Prophet also explained that honesty becomes a real reflection of the good that someone does as described in the following Hadith, namely:
   حدثنا عثمان بن أبي شيبة حدثنا جرير عن منصور عن أبي وائل عن عبد الله رضي الله عنه عن النبي صلى الله عليه وسلم قال إن الصدق يهدي إلى البر وإن البر يهدي إلى الجنة ... {البخارى: 5629}
   Meaning: "Preach Uthman Ibn Abi Shaybah, preached by Jarir from Mansur from Abi Wa'il, from Abd Allah ra. From the Prophet SAW said: "Verily, honesty gives guidance to goodness, and verily good gives guidance to heaven ..."
   e. Truthfulness with honesty can lead to the dignity of al-sidqiyyah.
   This can be witnessed in the hadith of the Prophet SAW which states that:
   ... وإن الرجل ليصدق ويتحرى الصدق حتى يكتب عند الله صديقا {رواه أبو داود: 4337}
   Meaning: "... And verily a person, let him be steadfast to be honest, to be written by Allah in the al-sadiqin group. (Hr Abu Dawud: 4337)
   From the overall description above can be obtained a conclusion that two people who are making a sale and purchase transactions have the freedom to make choices about the certainty of buying or selling within the area of ​​transactions during not separated or can also through oral statements. Furthermore, in the deal, especially emphasized on the seller, should be honest with the merchandise with all the criteria required by the buyer and give explanation of the deficiencies contained in the merchandise in order to get blessing. On the other hand, it is a prohibition for him to lie and cover up the shortcomings that can reduce, even eliminate blessing. In essence, this hadith gives a concrete picture of the true and false sale and purchase transactions that impact on the reply in the world and the hereafter.

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D. Business Communication in Hadith
As explained earlier that the study of business communications can be seen textually on the words of the Prophet on the words of the Prophet "al-bay'ani bi al-khiyar" (Two people who trade and trade may do khiyar), "lam yatafarraqa" (as long as the two have not separated) , "In sadaqa" (If both are honest), "wa bayyana dotted" (revealed merchandise), "wa in katama" (and when hiding), and "wa kadzdzaba" (and lie).
Two people who make transactions (al-bay'ani) clearly illustrate the process of communication is in progress. This means that the success of a business (buying and selling) is very dependent on communication. The communication described here governs the process of business communication between personal. While it can broadly be understood as a business communication group or audiences.
Furthermore, the above hadith indicates that the people involved in business communication have equal rights in expressing their thoughts (al-khiyar). Especially in decision making. It aims to avoid coercion and unilateral decision making that can lead to the tendency of the other party to feel disadvantaged. The impression, that business communication should be done through two-way communication on the same level (horizontal), where every perpetrator of communication is communicator as well as communicant. Both occupy the same position to convey and receive communication messages.
Relating to certainty (al-khiyar) which is characterized by a separation, gives an understanding that business communication can also be done with various models. Farewell is the body language as a non-verbal communication in this case. Non-verbal communication here gets a very important role. Farewell to big decision bodies in business kominukasi (buying and selling). Moreover, when separation in the intent can be pursued through oral expression, it gives the impression that verbal and non verbal communication is equally strong in business communication.
Next is the ethics of Islamic business communication, that is proper business communication is done with the aim not to harm each other, but mutually beneficial to others. That is, the process of business communication carried out on the basis of the desire to gain mutual benefit, not gain profit by harming others (al-ghasysy).
Business communication must also be based on honesty (al-sidq) as communication ethics. Honest is one of the decisive factors for the creation of business communication continuity. One's dishonesty will hinder the next process of communication. In addition, honesty also reflects the level of trust (credibility) of business communicators.
Giving a deep (al-Bayan) clarity of merchandise (business object) through its messages. This is the basic purpose of a communication, which gets a shared sense of the message conveyed between communicator and communicant. In conclusion, the message of business communication must be delivered entirely without being decapitated. This becomes part of the communication strategy to get business opponents interested.
Conversely, lying (al-kidzb) and covering (al-kitman) deficiency or disgrace is a prohibition in Islamic business communication. Lies can lead to the tendency of others not interested in business communication, reduce credibility, and hamper the continuity of business communication. Similarly, messages that are not delivered all because of cover-up.
It is also important to remember that the orientation of business communications is not just for the benefit of instant nature. However, business communication is more to the instrument to profit by way of profit. This creates a long-term and rewarding business atmosphere in the world and the hereafter.
Rasulullah SAW itself is a businessman, in this case directly involved in sale and purchase transactions as illustrated in some history. One of these narrations is the authentic traditions of al-Bukhari below:
حدثنا ابن نمير حدثنا وكيع حدثنا إسماعيل عن سلمة بن كهيل عن عطاء عن جابر رضي الله عنه قال باع النبي صلى الله عليه وسلم المدبر {البخارى: 2078}
Meaning: "Has told us Ibn Numayr has told us Waki ​​'has told us Isma'il from Salamah Ibn Kuhayl from' Ata 'from Jabir ra. who said: "Prophet SAW bought al-youngbbar (a slave who was promised freely if his master died)". (Hr al-Bukhari: 2078)
Hadith al-fi'li above with very clearly and concretely begged literally that Rasulullah SAW also involved business communication (buying and selling).

E. Conclusions
From the above description can be obtained some conclusions about the understanding of hadith in general and in the context of business communication, namely:

1. Al-Bukhari (1937) Al-Bukhari (1937) narration of the above sale and purchase transactions including legitimate and acceptable hadiths can also be used as a hadith addressing business communication
2. Al-Bukhari's tradition above generally explains that:

• Two people who are in buying and selling transactions have the freedom to make their choice (al-khiyar) to continue buying and selling or not, as long as they have not split up or through oral statements.
• In transactions, should, the two who transact to be honest, give explanation of the criteria, not lie and cover up deficiencies.

1. As for the context of business communication can be obtained some conclusions, among others:

• In business communications, communicators and communicants have equal rights in expressing their thoughts, without coercion or unilateral decision-making
• We recommend business communications using two-way communication models at the same level (horizontal).
• Business communication messages that are verbal and non verbal forms contain the same strength.
• The purpose of business communication is based on the desire to give each other profit, not profit by harming the other party
• Business communication prioritizes honesty in order to maintain the credibility of communicators and communication continuity
• Business communication messages should be communicated clearly without covering up for deficiencies or disgrace
• Business communications should benefit the world and the hereafter.

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