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All Journal Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Al Yasini : Jurnal Keislaman, Sosial, hukum dan Pendidikan TAJDID: Jurnal Ilmu Ushuluddin Abdi Masyarakat UIKA UNIVERSUM : Jurnal KeIslaman dan Kebudayaan
Anwar, Latifah
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Religion Humanities Computer Science & IT Economics, Econometrics & Finance Education Public Health Social Sciences

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Penulisan Hadis Pada Masa Rasulullah SAW. Anwar, Latifah
Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 3 No 2 (2020): Juni
Publisher : LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35132/albayan.v4i2.88

Abstract

In Islam, Hadith becomes the second guidelines after Al-Quran, therefore, Moslem had done a lot of efforts to keep its authenticity. At the beginning of Muhammad prophecy, there was no any Hadith coding as like Al-Quran. The existence of Hadith narration in Prophet Muhammad era was still debated because of the two contradictory Hadith riwayah. One of them indicated the prohibition for Hadith narration, and other directed its approval which led Hadith narration. Compared with ummi group, in Prophet Muhammad era, only few of Prophet Muhammad companions were able to write. In accepting the Hadith narration, the companions relied on the memorization than writing. The majority of Hadith Preachers assumed that, Hadith had been written by the companions when Prophet Muhammad was still alive. Whereas, the orientalist and some of modern Moslem experts mentioned that Hadith had not been written in Prophet Muhammad era. Some of the companions had their own Hadith writing, although there were any contradictory Hadith between prohibition and approval in Hadith writing. Only few companions who wrote Hadith, such as ‘Abdullah Ibn ‘Amr Ibn ‘Al-Ash, allowed by Prophet Muhammad to write Hadith. Prophet Muhammad never instructed certain companion to write and compile Hadith as like Al-Quran which was officially written by Prophet Muhammad’s individual secretary, Zayd Ibn Tsabit. Whereas, the officially Hadith coding was started at Umar ibn ‘Abd al ‘Aziz era (99H – 101H).
Hadis Dan Sunnah Nabi Dalam Perspektif Joseph Schacht Anwar, Latifah
Al-Bayan: Jurnal Ilmu al-Qur'an dan Hadist Vol 3 No 2 (2020): Juni
Publisher : LPPM Sekolah Tinggi Ilmu Al-Qur'an Wali Songo Situbondo

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.35132/albayan.v4i2.91

Abstract

Research about Hadith authenticity becomes Orientalist’s preferred study. Joseph Schacht, one of orientalist researcher had researched and criticized Hadith authenticity. Schacht assumed that Sunnah was not formerly from Prophet Muhammad, but it was the continuity of Arabian traditions which were revised and done continuously by Moslem and hold up to Prophet Muhammad. Schacht assumed that Prophet’s sunnah had not been established surely to Hadith. Schacht’s research was started by studying Islam law establishment process. Then, he concluded that Islam law had not been existed until Al-Sya’bi era (110H). At Tabi’in era, there was Hadith which was not available at the previous one. Hadith in Tabi’in’s era was considered complete than companions’ version. Hadith at the next version was spread out by falsification. Schacht mentioned that Isnad was part of arbitrariness in Prophet Muhammad Hadith since it was developed by different groups who expected to relate it to the previous one. Sanad reconstruction formation based on Schacht’s opinion, namely by doing backward design, known as Projecting Back theory. Sanad Hadith common indicators showed that the longer period of people far from Prophet Muhammad era, the more people narrated Hadith. Schacht mentioned that the practice of sanad Hadith was started from the simple way, then it was developed and formed the perfect sanad at the second period of third century of Hijriyah.
Eksistensi Istri-Istri Rasulullah Dalam Periwayatan Hadis: The Existence of the Prophet's Wives in the Hadith Narration Anwar, Latifah
Al Yasini : Jurnal Keislaman, Sosial, hukum dan Pendidikan Vol 8 No 2 (2023)
Publisher : Konsorsium Dosen Sekolah Tinggi Agama Islam (STAI) Al-Yasini Pasuruan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.55102/alyasini.v8i2.5926

Abstract

At the beginning of the spread and development of Islam, the intensity of women's involvement in the transmission of hadith was relatively high, although it could not be compared to the role played by male narrators. The search for and transmission of hadith, both by male and female narrators, was very high during the time of the Prophet Muhammad. In the narration of hadiths, it is not only male friends who mostly narrate hadiths but also those female companion who were w the wives of the Prophet Muhammad. The women who made a major contribution to the transmission of hadith were the wives of the Prophet, although there were also many women outside the Prophet's family circle. In this article, the authors examine the role of the wives of the Prophet in the narration of hadith. Among the twelve wives of the Prophet Muhammad, there were 9 Umm al-Mu'minin who played a role in the narration of hadith, namely Sawdah bintu Zam'ah, 'Aishah bintu Abi Bakr al-Shiddiq, Hafshah bintu 'Umar bin Khaththab, Umm Salamah, Zaynab bintu Jahsh, Juwayriyah bintu al-ha>rits, Umm Habibah, Shafiyah bintu H}uyay, and Maymunah bintu al-Harits. Some of them, are known as the most hadith transmitters, namely 'Aishah. Meanwhile, the three other wives of the Prophet, such as; Khadijah bintu Khuwaylid, Zaynab bintu Khuzaymah and Mauriyah al-Qibt}iyyah, didn’t have a single hadith that they narrated.
Co-Authors Aini, Mufidatun Nur Alfani, Mukhammad Andika, Rosita Maulida, Nur Rikha Purwanto, Shinta Ratu Putri Unon Samudra, Shinta Kristantiara