scholarly journals THE IMPLEMENTATION OF CASH WAQF IN THE PESANTREN OF AL-AMIEN PRENDUAN SUMENEP REGENCY OF MADURA

2016 ◽  
Vol 11 (1) ◽  
pp. 93-119
Author(s):  
Moch. Cholid Wardi
Keyword(s):  
Decision Maker ◽  
Islamic Law ◽  
Boarding School ◽  
The Body ◽  
Legal Basis ◽  
Management And Development ◽  
The Law ◽  
Implementation Status

Abstract:Cash waqf still becomes the frame in the ulama’ debate, especially in Hanafiyah and Syâfi`îyah schools. Therefore, it requires deeper insight either empirically from the field or theoritically in Islamic law analysis through aqwâl al-`ulamâ’, so that the concept and the legal basis of its management and development can be known. This paper discusses about productive waqf and the uniqueness of the application of management of cash waqf  in a pesantren (Islamic boarding school). Besides, the standardisation of the law applied in the implementation of the cash waqf which encompasses: al-Qur'an, Hadits, fiqh rules, and aqwâl al-`ulamâ’ needs to be analyzed fo find out a conclusion of the implementation status. In the implementation, there are many unique things which are interesting to analyze, namely the use of the institution fund which is oriented to develop cash waqf and the exictence of waqf board which becomes the highest decision maker. It means that the highest leader is no longer on the foundation but on the waqf board because all of the pesantren’s assets become waqf   property, even the body and everything valuable to them are made as waqf assets.Abstrak:Cash waqf  atau biasa disebut dengan wakaf tunai ini masih menjadi bingkai dalam perdebatan ulama, lebih-lebih dari golongan Hanafiyah dan Syâfi’îyah. Oleh karenanya, ia perlu digali informasi baik secara empiris di lapangan maupun secara teoritis dalam kajian hukum Islam melalui aqwâl al-`ulamâ’ sehingga dapat diketahui konsep dan dasar hukum yang dipakai dalam pengelolaan dan pengembangannya. Tulisan ini membahas wakaf produktif dan keunikan pelaksanaan manajemen wakaf tunai di pesantren. Di samping itu, standarisasi hukum yang digunakan dalam implementasi perwakafan tunai ini (cash waqf) yang meliputi: al-Qur`ân, Hadits, kaidah fiqhiyah, kaidah ushuliyah, dan aqwâl al-‘ulamâ perlu dikaji untuk menemukan kesimpulan status pelaksanaannya. Dalam implementasinya, beberapa hal unik yang menarik untuk dikaji, yaitu penggunaan dana lembaga yang diorientasikan untuk mengembangkan wakaf tunai. Eksistensi badan wakaf yang menjadi penentu kebijakan tertinggi, artinya pimpinan tertinggi tidak lagi dipegang oleh yayasan, melainkan badan wakaf karena semua aset pesantren dijadikan sebagai harta wakaf, bahkan badan dan sesuatu yang bermanfaat dari diri mereka dijadikan sebagai aset wakaf.

scholarly journals ANALISIS GENDER TERHADAP PERCERAIAN SUMPAH LI’AN DALAM PUTUSAN NOMOR 0918/Pdt.G.2019/PA.Bdw

Ijlil ◽  
2021 ◽  
Vol 1 (3) ◽  
pp. 308-322
Author(s):  
Angga Tiara Wardaningtias ◽  
Inayatul Anisah
Keyword(s):  
Islamic Law ◽  
Time Limit ◽  
Legal Basis ◽  
State Position ◽  
The Law ◽  
Religious Courts

The consequence of divorce by li’an vows is the breakup of the lineage of the child with his father and the end of the marriage forever. Bondowoso Religious Court is one of the Religious Courts that decide divorce by another oath. The judge's consideration in deciding the oath of allegiance by the legal basis in the Compilation of Islamic Law (KHI), namely article 162. However, submitting a child denial application is not following article 102 of the Compilation of Islamic Law. Decision number 0918 / Pdt.G.2019 / PA.Bdw exceeds the time limit allowed to apply for child denial. The Judge of the Religious Court has not yet used Perma No. 03 of 2017 on Guidelines for Judging Women's Matters Facing the Law, as a guideline for judging women in a conference. So that the understanding of gender is still lacking and even do not agree with the concept of gender. What is meant by injustice here is when one type of gender is better in its state, position, and position.

scholarly journals Positivisasi Syariah di Indonesia, Legalisasi atau Birokratisasi?

2018 ◽  
Vol 15 (3) ◽  
pp. 592
Author(s):  
Pepen Irpan Fauzan ◽  
Ahmad Khoirul Fata
Keyword(s):  
Legal System ◽  
Islamic Law ◽  
The Body ◽  
Positive Law ◽  
National Legal System ◽  
The Law ◽  
Islamic Society ◽  
The Ideal

Tulisan ini mengkaji pemberlakuan hukum syariah sebagai bagian dari hukum nasional Indonesia. Ada dua permasalahan pokok yang dibahas: pertama, bagaimanakah posisi hukum Islam dalam tubuh hukum nasional? Kedua, apakah legalisasi syariah telah mencerminkan idealitas hukum syariah bagi masyarakat Islam Indonesia? Untuk membahas dua permasalahan ini, penulis memfokuskan pada UU tentang Zakat, wakaf dan haji. Dari kajian yang penulis lakukan, dapat disimpulkan beberapa hal: pertama, keberadaan UU terkait zakat, wakaf dan haji merupakan perwujudan penerimaan sistem hukum Indonesia terhadap pemberlakuan hukum Islam sebagai bagian integral dari hukum nasional. Kedua, meski telah masuk dalam sistem hukum nasional, namun UU tentang zakat, wakaf dan haji mempunyai kekuatan dan kelemahan. Kekuatannya terletak bahwa hukum Islam telah menjadi hukum positif, sehingga pemberlakuannya menjadi mutlak di tengah masyarakat. Kelemahannya, UU itu lebih menitikberatkan pada persoalan administratif, dari pada mandatory. Konsekuensinya, UU tersebut tidak lebih dari sekedar birokratisasi-syari’ah.This paper examines the implementation of sharia as part of Indonesian national law. There are two main issues that are discussed: first, what is the position of Islamic law in the body of national law? Second, does the legalization of sharia reflect the ideal of shariah for Indonesian Islamic society? To discuss the two issues, the authors focus on the Law on Zakat, wakaf and hajj. From the writer's study, it can be concluded: First, the existence of the zakat, wakaf and hajj laws is the embodiment of acceptance of Indonesian legal system towards the implementation of Islamic law as an integral part of national law. Second, although it has been included in the national legal system, the Law of zakat, wakaf and hajj has strengths and weaknesses. Its strength lies in that Islamic law which has become a positive law, so its enforcement becomes absolute in society. The weakness is that the Law focuses on administrative matters rather than mandatory. Consequently, the law is nothing more than a shari'ah-bureaucratization.

scholarly journals SYARIAT ISLAM DALAM PERSPEKTIF GENDER DAN HAM

HUMANIKA ◽  
2019 ◽  
Vol 18 (1) ◽  
pp. 16-30
Author(s):  
Mohamad Ikrom
Keyword(s):  
Gender Bias ◽  
Islamic Law ◽  
The Body ◽  
Gender Justice ◽  
Indonesian Government ◽  
Legal Thought ◽  
The Law ◽  
And Gender ◽  
The Ideal

Islam membawa ajaran luhur dan ideal bersumber dari Allah dengan konsep Alqur’andan teladan implementasi oleh rasulullah khususnya dalam mengangkat derajat perempuanyang secara historis termarjinalisasi kederajat yang setara dan bahkan terkesan lebihdimuliakan. Konsep ideal islam tentang gender terbiaskan karena dua hal: pertama,pemahaman terhadap sumber hukum yang bersifat tekstual dan dogmatis. Kedua, perolehanpemahan umat islam dari mubalig yang terkesan patriarkis dan memarjinalkan perempuandalam materinya. Sehingga mengembalikan umat islam pada bias gender pada era jahiliyahsebelum datangnya islam yang patriarkis dan memarjinalkan perempuan.Hukum yang dibuat pemerintah Indonesia dari pusat sampai tingkat peraturan desadianggap tidak mensejahterakan perempuan, malah terkesan tidak ramah terhadap perempuan.Hal ini dapat dilihat dari indikator yang dipakai hukum tersebut bersifat simbolistik daneksploitasi tubuh wanita, seperti kewajiban menutup aurat, kewajiban berjilbab, bekerja padawilayah yang tertutup, sehingga perlu rekonstruksi kembali hukum Islam yangmensejahterakan dan berkeadilan. Rekonstruksi pemikiran hukum Islam dapat mengunakanbeberapa prinsip sebagai berikut: Prinsip Maqashid al-Syari`ah, Prinsip Relativitas Fiqh,Prinsip Tafsir Tematik, Prinsip Kemaslahatan (al-Maslahat), Prinsip Kesetaraan dan KeadilanGender (al-Musawah al-Jinsiyah), Prinsip Pluralitas (al-Ta`addudiyyah), Prinsip Nasionalitas(al-Muwathanah),, Prinsip Penegakan HAM (Iqamat al-Huquq al-Insaniyah), PrinsipDemokrasi (al-Dimuqrathiyyah)Islam brings noble and ideal teachings sourced from God with the concept of the Qur'anand the example of implementation by the messenger of Allah in particular in raising the rankof women who have historically been marginalized to equal degrees and even seem moreglorified. The ideal Islamic concept of gender is refracted because of two things: first,understanding of textual and dogmatic sources of law. Second, the acquisition of Muslimsfrom the preachers who seemed patriarchal and and seemed to marginalize women in terms ofmaterial, so that returning the Muslims to gender bias in the era of ignorance before the arrivalof patriarchal Islam and marginalizing women.Laws made by the Indonesian government from the center to the level of villageregulations are deemed not to prosper women, instead they seem unfriendly to women. Thiscan be seen from the indicators used by the law that are symbolic and exploit the body of women, such as the obligation to cover the genitals, the obligation to veil, work in a closedarea, so that the reconstruction of Islamic law is prosperous and just. Reconstruction ofIslamic legal thought can use several principles as follows: Maqashid al-Shari'ah Principle,Principles of Fiqh Relativity, Thematic Interpretation Principles, Principles of Benefit (al-Maslahat), Principles of Equality and Gender Justice (al-Musawah al-Jinsiyah), PrinciplesPlurality (al-Ta`addudiyyah), Principles of Nationality (al-Muwathanah) ,, Principles ofHuman Rights Enforcement (Iqamat al-Huquq al-Insaniyah), Principles of Democracy (al-Dimuqrathiyyah)

scholarly journals MASLAHAH MUNFARIDAH SEBAGAI JUSTIFIKASI DALAM PENGAMALAN HUKUM ISLAM

Asy-Syari ah ◽  
2019 ◽  
Vol 19 (1) ◽  
pp. 69-90
Author(s):  
Maulana Ni'ma Alhizbi
Keyword(s):  
Islamic Law ◽  
Philosophical Method ◽  
Legal Basis ◽  
Legal Provisions ◽  
Individual Welfare ◽  
Data Source ◽  
The Law ◽  
Do So

AbstractHumans as khalifatullah are provided by Allah with minds and qalbu, so they can differentiate mashlahah (good) from mafsadat (bad). The potential of minds, situation, condition, and environment of each person is different, that has made the mashlahah is different for each person. This study is aimed to determine the epistemological process of individual mashlahah to be a communal mashlahah. This research begins with the view that the door of ijtihad is always open to anyone who has the credibility to do so, and the notion that not every issue has been answered by previous fuqaha, and reaffirm Islam as the religion of rahmatan lil 'aalamiin This research applied the descriptive philosophical method, and used various books of scholars and experts that related to ushul fiqh, qaidah fiqh, and the objective of Islamic Law as data source. The results of this study show that epistemologically, individual welfare can be explored through understanding and analysis of two sources of Islamic law (the Qur'an and the Sunnah) about the ease in carrying out the legal provisions contained in it as stipulated in surah al-Baqarah verse 185 and 286, by using ushul fiqh and fiqh rules. The hadith of the Prophet لا ضرر ولا ضرار is a legal basis that can provide information about individuals mashlahah that can be used as a standard for public selfare. By refers to illat factors of law in every person, a law can be applied only to people who have equal illat. If all humans have the same illat, then the law can be applied to all humans.Keywords: mashlahah, the objective of Islamic law, ushul fiqh, fiqhAbstrakManusia sebagai khalifatullah dibekali oleh Allah dengan akal dan qolbu, akal dapat berfungsi untuk mengetahui mana hal yang mashlahah (baik), dan mana yang mafsadat (buruk).  Potensi akal, situasi, kondisi, dan lingkungan setiap orang berbeda-beda maka mashlahahnya pun akan berbeda pula satu sama lainnya. Penelitian ini bertujuan untuk memaparkan proses epistemologis kemaslahatan individu menjadi kemaslahatan yang umum serta dasar hukum yang melandasinya. Penelitian ini berawal dari pandangan bahwa pintu ijtihad selalu terbuka bagi setiap orang yang mempunyai kredibilitas untuk melakukannya, dan anggapan bahwa tidak setiap persoalan yang ada sekarang sudah dijawab oleh para fuqaha terdahulu, juga harus adanya pemikiran kembali terhadap Islam dan mengukuhkannya sebagai agama rahmatan lil ‘aalamiin. Metode penelitian yang digunakan adalah metode filosofis deskriptif, dengan sumber data adalah kitab-kitab karya ulama dan para pakar ushul fiqh yang berhubungan dengan Tujuan Hukum Islam, Mashlahah, Qaidah Fiqh dan Qaidah Ushul Fiqh. Hasil penelitian menunjukan bahwa secara epistemologis, kemash­lahatan perseorangan dapat digali melalui pemahaman dan analisis terhadap dua sumber hukum Islam (al-Qur’an dan al-Sunnah) tentang kemudahan-kemudahan dalam menjalankan ketentuan hukum yang ada di dalamnya seperti dalam surat al-Baqarah ayat 185 dan 286, dengan menggunakan kaidah ushul fiqh dan kaidah fiqh untuk men­jelaskan keduanya. Hadits Nabiلا ضرر ولا ضرار  merupakan landasan hukum yang dapat memberikan keterangan tentang kemash­lahatan individu yang bisa dijadikan standar dari kemashlahataan umum. Dengan melihat kepada faktor illat hukum pada setiap individu, hukum dapat diterapkan hanya kepada orang yang mempunyai persamaan dalam illat hukum. Apabila seluruh manusia memiliki illat hukum yang sama maka hukum dapat diberlakukan kepada seluruh manusia.Kata kunci: mashlahah, tujuan hukum Islam, ushul fiqh, fiqh 

scholarly journals METODE PEMBAGIAN WARIS TERHADAP ISTRI KEDUA PERSPEKTIF KOMPILASI HUKUM ISLAM DAN HUKUM PERDATA

2019 ◽  
Vol 3 (1) ◽  
pp. 1-21
Author(s):  
Abdul Hafidz Miftahuddin
Keyword(s):  
Islamic Law ◽  
Civil Law ◽  
Third Parties ◽  
The Other ◽  
Legal Basis ◽  
Similarities And Differences ◽  
The Dead ◽  
The Law

Inheritance is a collection of regulations governing the law regarding wealth because of one's death, which is the transfer of wealth left by the dead and the consequences of this transfer for those who obtain it both in their relationship with them, as well as their relationship with third parties. The main purpose of inheritance is either in the Compilation of Islamic Law or civil law is to provide welfare and justice for heirs based on the principles and legal basis of each. The distribution of inheritance to the second wife according to the Compilation of Islamic Law and Civil Law has similarities and differences. The elements in inheritance according to the Compilation of Islamic Law and civil law are the same or hand in hand and complement each other, nothing contradicts. However, in some cases there are differences, one of which is in the division and number of parts for heirs. Also for the second wife, the two laws differ in looking at her. Islam views the second wife as being the same as the other wives as long as there are no children, but civil law views that the part for the second wife must not be more than the child of the first wife.

scholarly journals Sanksi Prostitusi Online Perspektif Hukum Islam

2018 ◽  
Vol 3 (1) ◽  
pp. 91-112
Author(s):  
Ria Zumaroh
Keyword(s):  
Social Media ◽  
Islamic Law ◽  
Penal Code ◽  
Online Media ◽  
Legal Basis ◽  
Electronic Information ◽  
Penal Law ◽  
The Law ◽  
One Year

Abstract: This article discusses Islamic penal law perspective on the punishment of online prostitution through social media. In practice, the legal basis of punishing pimps is the Penal Code article 296 with the maximum of 1 year and 4 months of imprisonment or maximum fine of fifteen thousand rupiahs, article 506 with maximum one year of imprisonment. The Penal Code article 284 also punishes prostitutes who act in voluntary adultery. Likewise, the Law No. 11 2008 on electronic information and transaction article 27 (1) states that the felon of this crime is punished with maximum of six year of imprisonment or maximum fine of one billion rupiahs. This punishment is considered lenient and not making felon learning any lesson for his/her wrong doing. In Islamic penal law, online prostitution is considered jarîmah ta’zîr because there is no textual reference on this crime. Judges is authorized to decide punishment for the felon of this jarîmah ta’zîr. Keywords: punishment, online prostitution, social media, Islamic law Abstrak: Artikel ini membahas tentang sanksi prostitusi online melalui media sosial dilihat dari perspektif hukum Islam. Dasar hukum yang digunakan dalam menjerat mucikari adalah Kitab Undang-Undang Hukum Pidana Pasal 296 yaitu pidana penjara paling lama satu tahun empat bulan atau pidana denda paling banyak lima belas ribu rupiah; dan Pasal 506 yakni pidana kurungan paling lama satu tahun. Bagi seorang PSK, Kitab Undang-undang Hukum Pidana menyebutkannya sebagai pesenggamaan atas dasar suka sama suka, yang dilakukan oleh seseorang dengan orang yang telah bersuami atau beristri (permukahan) sebagaimana yang terdapat dalam Pasal 284 KUHP. Adapun dalam Undang-Undang No.11 Tahun 2008 tentang Informasi dan Transaksi Elektronik Pasal 27 Ayat (1), dijerat dengan ancaman pidana penjara paling lama 6 tahun dan atau denda paling banyak Rp.1.000.000.000,00 (satu miliar rupiah). Sanksi ini dirasa kurang memberikan efek jera kepada pelaku. Dalam hukum pidana Islam, tindak pidana prostitusi online termasuk dalam kategori jarîmah ta’zîr, karena tidak ada ketentuan nash mengenai tindak pidana ini. Hakim diberi kewenangan untuk menjatuhkan hukuman bagi pelaku jarîmah ta’zîr. Kata Kunci: Sanksi, prostitusi online, media sosial, hukum Islam.

scholarly journals HADHANAH DALAM PRESPEKTIF IMAM MADHAB DAN KOMPILASI HUKUM ISLAM SERTA PENGARUHNYA TERHADAP PENDIDIKAN ANAK

2020 ◽  
Vol 5 (2) ◽  
pp. 69-94
Author(s):  
Masadah
Keyword(s):  
Islamic Law ◽  
Human Being ◽  
Legal Basis ◽  
Human Right ◽  
The Real ◽  
Cultural Rights ◽  
Children's Education ◽  
Real Education ◽  
The Law ◽  
The Right

When a divorce occurs, then at that time created due to the law including the Hadhanah which is basically the responsibility of both parents who will be held accountable before God. Education is a human right which is part of economic, social and cultural rights. Likewise with a child, he has the right to obtain proper education from his parents. The pattern of hadhanah is very influential on a child's education. The house is an inseparable part of education because it starts from home. Every human being gets an initial education. Certainly, the real education provided by educators is parents in the form of care (educating). Therefore in this paper we elaborate on the hadhanah, legal basis, time, who is entitled and the conditions and how the provisions of the Hadhanah in the Compilation of Islamic Law and the Effects of Hadhanah on Children's Education. This paper is expected to provide benefits to the reader, especially for divorced couples where the child of divorce can grow psychologically as normal as other children.

scholarly journals Islamism in the Perception of the Teachers and the Students of Pesantren Mawaridussalam Deli Serdang North Sumatra

2019 ◽  
Vol 9 (1) ◽  
pp. 1-29
Author(s):  
Dahlia Lubis
Keyword(s):  
Islamic Law ◽  
Educational Institution ◽  
Boarding School ◽  
The State ◽  
Islamic State ◽  
Teachers And Students ◽  
The Law ◽  
North Sumatra

Many studies on pesantren in Indonesia put more emphasis only on the aspect of pesantren as the oldest Islamic educational institution in the archipelago, instead of any other aspects related to this type of educational institution. Recently, a growing number of studies have shifted their topic into one particular focus, namely radicalism or Islamism in pesantren. This paper aims to examine the responses of pesantren teachers and students to the term Islamism. This study has been conducted at Pesantren Mawaridussalam, an Islamic boarding school located in Batang Kuis village, Deli Serdang, North Sumatra, Indonesia. Specifically, this article elaborates on the responses of teachers and students to the issue of the Islamic state, shariazation (make Islamic law as the law of the state), democracy, and jihād (a struggle or fight against the enemies of Islam). The findings of this study indicate that the teachers and the students have varied understandings of Islamism. Some argue that the term is close to Islamists, while some others believe that it is identical to Islamists. Despite such understanding, most of the teachers and the students reject the use of violence in fighting for the ideals of Islam.

scholarly journals Pendapat Syaikh Nizhamuddin Al-Balkhi dalam Kitab Fatawa Al-Hindiyyah tentang Ittishal antara Ijab dan Kabul Akad Nikah

2020 ◽  
Vol 14 (2) ◽  
pp. 131
Author(s):  
Asep Koswara ◽  
Hasan Bisri ◽  
Ayi Ishak Sholih Muchtar
Keyword(s):  
Research Methods ◽  
Islamic Law ◽  
Legal Basis ◽  
Descriptive Data ◽  
Marriage Ceremony ◽  
Marriage Contract ◽  
Long Time ◽  
Legal Arguments ◽  
The Law ◽  
The Guardian

Marriage is considered valid if it has fulfilled the terms and conditions of marriage. Among the pillars of marriage are the consent and kabul. Based on the law of origin, the ulama agreed that the consent came from the bride, while the Kabul came from the groom. However, in the matter of ittishal between the consent and the marriage contract, the scholars have different opinions. If there is no ittishal between the consent and the marriage ceremony, then the contract is still considered valid while it is still focused on the contract procession and not for a long time. The objectives of the research are, (1) knowing and analyzing the opinion of Shaykh Nizhamuddin Al-Balkhi about ittishal between consent and kabul in the marriage contract, (2) knowing the basis of the legal arguments used by Shaykh Nizhamuddin Al-Balkhi regarding ittishal between consent and kabul in the marriage contract, and (3) knowing the ijtihad method used in his istimbath al-hukminya. In this thesis research the writer uses qualitative research methods, namely research methods that produce descriptive data in the form of words or written utterances from people or observed behavior. This type of research is a research library. The results showed, 1) The law of ittishal between consent and the marriage of marriage according to Shaykh Nizhamuddin Al-Balkhi in the fatawa al-hindiyyah book that ittishal between ijab and kabul nikah is only fi majlisin wahidin. The ittishal of the marriage contract that is valid in Indonesia is regulated in the Islamic Law Compilation (KHI) in article 27: consent and kabul between the guardian and the prospective groom must be clear in sequence and not intermittent. 2) The legal basis used by Shaykh Nizhamuddin Al-Balkhi in the matter of ittishal between consent and kabul akad nikah, namely the hadith of the Prophet narrated by Abu Dawud. 3) The ijtihad method used by Shaykh Nizhamuddin Al-Balkhi is qiyas. Shaykh Nizhamuddin al-Balkhi confirmed that the marriage contract was one majlis but did not work with the marriage contract that was represented and in a different place with the condition that there must still be witnesses.

scholarly journals Konsep Maqasid Al-Shari‘ah Abdullah bin Bayyah

2020 ◽  
Vol 6 (1) ◽  
pp. 18-35
Author(s):  
Miftakhul Arif
Keyword(s):  
Islamic Law ◽  
Social Reality ◽  
The Body ◽  
Literature Research ◽  
Middle Position ◽  
The People ◽  
The Law

This article is the result of the literature research on the concept of maqasid alshari‘ah according to Abdullah ibn Bayyah, a Muslim thinker from Mauritania, Africa. The results concluded several things as follows. First, the decline  of Islamic law according to the Bayyah Bin is caused by three factors, namely: failure in seeing social reality, superficiality in understanding the nature of Islamic law, as well as error methodology. Secondly, to answer the problemabove Bin Bayyah put maqasid al-shari‘ah as the spirit of jurisprudence. Any law that does not bring the maqasid to the body without the spirit. Secondly, the maqasid al-shari‘ah should be placed in the framework of the Islamic law methodology, partnering with usul al-fiqh. The task of maqasid al-shari‘ah is as a guideline for the excavation of the law (istinbat), while the task of usul al-fiqh is to digest (indibat) maqasid al-shari‘ah so as not to be legalized. The maqasid al-shari‘ah approach, according to Bayyah Bin, also requires a middle position between the use of general evidence (Al-Kulliy) and special Evidence (Juz'iy), between text and context. In this way, maqasid al-shari‘ah is expected to present a religious fatwa that is compatible with social reality and bring the benefit of the people.

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