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All Journal ISLAMICA: Jurnal Studi Keislaman Al-Daulah : Jurnal Hukum dan Perundangan Islam Al-Jinayah: Jurnal Hukum Pidana Islam
Abu Azam Al Hadi, Abu Azam
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Religion Education Law, Crime, Criminology & Criminal Justice

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Living Hadîth Wakaf Menurut Ulama Tradisional dan Modern di Gresik Al Hadi, Abu Azam
ISLAMICA: Jurnal Studi Keislaman Vol 9, No 1 (2014): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (485.661 KB) | DOI: 10.15642/islamica.2014.9.1.223-243

Abstract

This article focuses on the meanings of hadîth on waqf according to traditionalist and modern ‘ulama in Gresik, East Java. The signification of hadîth related to religious benefaction (waqf) certainly has various aspects in terms of the social and cultural contexts of the Prophetic traditions. Hadîth on waqf has been subject of different meanings reconstruction among Muslim jurists in contemporary context. According to tradisionalist ‘ulama, waqf can be meant as sadaqah jâriyah. They maintain that waqf is turning over properties which have the value of benefit to administrators of waqf who are responsible to maintain the original form of properties. Meanwhile, modern ‘ulama argue that waqf is turning over the ‘existing’ property either eternally or temporally to be used directly and its benefit can be taken continously for the sake of common good or public interest. Waqf is sadaqah jâriyah, the reward of which flows continously. The meaning of ‘existing’ is that the age of submitted property is determined by its economic value, or as it is written in the statement of waqf. Different meanings of waqf according to traditionalist and modern ‘ulama are influenced by their educational backgrounds.
Kedudukan Hukum Al-Sunnah dalam Al-Qur’an Al Hadi, Abu Azam
al-Daulah: Jurnal Hukum dan Perundangan Islam Vol 8 No 1 (2018): April 2018
Publisher : Prodi Siyasah Jinayah (Hukum Tata Negara dan Hukum Pidana Islam) Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (14.427 KB)

Abstract

Abstrak: Kedudukan hukum al-sunnah adalah sebagai sumber hukum Islam di samping al-Qur’an. Namun demikian, keduanya memiliki perbedaan dalam hal periwayatan dari Nabi. Ayat-ayat al-Qur’an secara keseluruhan diriwayatkan secara mutawtir, tidak demikian dengan al-sunnah Nabi; sebagian periwayatannya berlangsung secara mutawatir sebagian yang lain berlangsung secara ahâd. Karena itu dari sisi periwayatannya, al-Qur’an mempunyai nilai qath‘iy al-wurûd secara keseluruhan, sedangkan hadis kebanyakan bernilai dzanniy al-wurud (dalam hal ini yang berkategori ahâd) sehingga untuk mengetahui apakah sunnah yang bersangkutan orisinil periwayatannya dari Nabi Muhammad atau tidak, sangatlah diperlukan pemilahan terhadap hadis, baik dari segi kualitas dan kuantitas. Oleh karena itu, kedudukan hukum al-sunnah dalam al-Qur’an ada tiga macam: Pertama, kedudukan hukum al-sunnah dalam al-Qur’an adalah sebagai sumber hukum Islam yang kedua setelah al-Qur’an, dan berfungsi untuk menjelaskan keumuman al-Qur’an. Kedua, kedudukan hukum al-sunnah dalam al-Qur’an adalah sebagai penjelas pada ayat yang telah dijelaskan al-Qur’an yang belum ada ketentuannya dalam al-Qur’an dan masih global. Ketiga, sifat kedudukan hukum al-sunnah dalam al-Qur’an adalah sebagai bayân al-mujmal, bayân taqyîd al-muthlaq, bayân al-takhshish al-‘âm, dan bayân tawdhîh al-musykil. Kata kunci: kedudukan, hukum al-sunah, al-Qur’an.
Telaah Pemikiran Muhaddithin dan Usuliyyin terhadap Hadith al-Jinayah sebagai Hujjah dalam Memutuskan Hukum Pidana Islam Al Hadi, Abu Azam
Al-Jinayah : Jurnal Hukum Pidana Islam Vol. 7 No. 1 (2021): Juni 2021
Publisher : Islamic Criminal Law Study Program, Faculty of Sharia and Law, Sunan Ampel State Islamic University Surabaya, Surabaya, East Java, Indonesia.

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.15642/aj.2021.7.1.213-246

Abstract

Al-hadith positions as the foundation of Islamic law does not cover all kinds and types of al-hadith, even though the Qur'an has shown its validity. The Ulama attitude toward al hadits is influenced by several factors. Some take all hadith as the basis for Islamic law (including determining the provisions of Islamic jinayah/criminal punishments), and some do not. Some ulama are critical of al-hadith as a rationale of the Islamic shari'ah argument, some are merely positive, and some reject a part of al-hadith as a basis. According to Ulama Muhaddistsun and Ushuliyyun, al-hadith al-maqbullah must be based on various criteria. It must be narrated by a narrator who is fair and dabit, there is no 'illah al-qadihah, and the narration is not experiencing shudud. Muhaddithun took the attitude to accept all hadith, whether authentic, hasan or da'if, all to be practised. On the other hand, the ushuliyyun take the basis of istinbat only on the proposition of hadith shahih or hasan as ma'mul bih. This attitude extends to al-hadith ghayr al-mutawatirah, which provides benefits for yaqin. According to them, if the hadith is ghayru ma'mul bih, it is rejected.  
Kedudukan Hukum Al-Sunnah dalam Al-Qur’an Al Hadi, Abu Azam
Al-Daulah: Jurnal Hukum dan Perundangan Islam Vol. 8 No. 1 (2018): April 2018
Publisher : Prodi Hukum Tata Negara Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Show Abstract | Download Original | Original Source | Check in Google Scholar | Full PDF (691.65 KB) | DOI: 10.15642/ad.2018.8.1.78-102

Abstract

Abstract: the legal position of al-sunnah (prophet tradition) is as the source of Islamic law. However, each has distinction in term of transmission. While all verses of the Quran were transmitted successively (tawatur), not many prophet traditions are successive. Instead, they are reported in solitary manner. Thus, further meticulous examination of its authenticity is a must. The examination involves the number of transmitters as well as their personality. Therefore, the legal position of al-sunnah vis-à -vis the Quran comes in three functions: Firstly, the position of al-Sunnah as source of Islamic law secondary to the Quran and functions to elaborate the general meaning of the Quran. Secondly, al-Sunnah interprets verses of the Quran’ Thirdly, al-Sunnah perform as further interpretation for the Quran in term of bayân al-mujmal, bayân taqyîd al-muthlaq, bayân al-takhshish al-‘âm, dan bayân tawdhîh al-musykil. Key words: al-sunnah, the Quran, source of Islamic law
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