scholarly journals REKONSTRUKSI IJTIHĀD DALAM ILMU UṢŪL AL-FIQH

Al-Ahkam ◽  
2012 ◽  
Vol 22 (2) ◽  
pp. 161
Author(s):  
Rokhmadi Rokhmadi
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Basic Principles ◽  
The Law ◽  
The Way

<p>Al-Qur’an and Sunnah, needs of understanding and extracting optimally, so that the contents of law can be applied for the benefit of people. The way- to understand and to extract the contents in these two sources- called <em>ijtihād</em>. Thus, <em>ijtihād</em> is needed on <em>istinbāṭ</em> of law from many arguments of the texts (<em>naṣ</em>), eventhough it is <em>qaṭ’ī</em> in which the uṣūliyyūn have agreed that it is not the area for re-extracting to the law (<em>ijtihādiyyah</em>). The problem in this case is that even a <em>qaṭ’ī</em> argument according to the most of uṣūliyyūn has not been <em>qaṭ’ī</em> argument in the other <em>uṣūliyyūn</em> opinion. Reconstruction of <em>ijtihād</em> becomes an alternative, with some considerations: <em>First</em>, weight and tightening the requirements to become a mujtahid, which is almost impossible controlled by someone at the present time; <em>Second</em>, the increasing complexity of the problems faced by the ummat which is very urgent to get the solution; <em>Third</em>, let the period without <em>ijtihād</em> (vacuum of mujtahid) is contrary to the basic principles of Islamic law are always <em>sāliḥ li kulli</em> <em>zamān wa makān</em>. This paper present to discuss further about the urgency of the reconstruction of <em>ijtihād</em> in the challenge of modernity.</p><p>***</p><p>Al-Qur<ins cite="mailto:hasan" datetime="2015-02-17T11:11">’</ins>an maupun <ins cite="mailto:hasan" datetime="2015-02-17T11:11">s</ins>unnah sangat membutuhkan pemahaman dan penggalian secara optimal agar isi kandungan hukumnya dapat diterapkan bagi kemaslahatan umat. Cara untuk menggali dan mengeluarkan isi kandungan yang ada dalam kedua sumber tersebut dinamakan <em>ijtihād</em>. <em>Ijtihād</em> sangat dibutuhkan pada setiap <em>isti<ins cite="mailto:muthohar" datetime="2015-01-29T05:30">n</ins><del cite="mailto:muthohar" datetime="2015-01-29T05:30"></del>bāṭ </em>hukum dari dalil <em>naṣ</em>, sekalipun dalil <em>naṣ</em> tersebut bersifat <em>qaṭ'ī</em> yang oleh para <em>uṣūliyyūn</em> sudah di­sepakati tidak menjadi wilayah untuk dijitihadi lagi. Permasalahannya adalah bahwa sesuatu dalil <em>naṣ</em> yang sudah bersifat <em>qaṭ'ī</em> sekalipun oleh sebagian besar <em>uṣūliyyūn</em>, belum tentu dipandang <em>qaṭ'ī</em> oleh sebagian <em>uṣūliyyūn</em> yang lain. Rekonstruksi <em>ijtihād</em> menjadi se­buah alternatif, dengan beberapa pertimbangan: <em>Pertama</em>, berat dan ketatnya persyaratan-persyaratan menjadi seorang mujtahid, yang hampir tidak mungkin di­kuasai oleh seseorang pada masa sekarang; <em>Kedua</em>, semakin kompleksnya per­masalah­an yang dihadapi oleh ummat yang sangat mendesak untuk mendapatkan solusi; <em>Ketiga</em>, membiarkan satu periode tanpa <em>ijtihād</em> (kevakuman mujtahid) adalah bertentangan dengan prinsip dasar hukum Islam yang selalu <em>sāliḥ li kulli zamān wa makān. </em>Tulisan ini hadir untuk mendiskusikan lebih jauh tentang urgensi rekonstruksi <em>ijtihād</em> dalam menghadapi tantangan modernitas.</p><p>***</p><p>Keywords: <em>ijtihād</em><em>, qaṭ'ī, ẓannī</em><em>, uṣūl al-fiqh</em></p>

scholarly journals PEMBANGUNAN EKONOMI DALAM TINJAUAN MAQASHID SYARI’AH

Dialog ◽  
2013 ◽  
Vol 36 (1) ◽  
pp. 31-46
Author(s):  
Ali Rama ◽  
Makhlan Makhlan
Keyword(s):  
Islamic Law ◽  
Educational Institution ◽  
The Other ◽  
Money Management ◽  
Management Innovation ◽  
Positive Law ◽  
The Law ◽  
The Way

Waqf as the way to worship Allah is also as a great potential asset for moslem. This great potential is empowered by various management innovation. Cash Wakaf that has been developed in several countries, in fact, be able to strengthen the economics of Moslem society. In the perspective of Moslem scholars”, not all of them agree with cash waqf. Although there is a different opinion about cash waqf, the majority of them legalized it. Either Hanafi or Maliki legalized cash waqf. Furthermore Hambali Moslem scholar also accept cash waqf and the other is not, while mazhab Syafi’iyah generally does not allow the practice of cash waqf. In the context of Indonesian Law. Law number 41, 2004 legalizes cash waqf, or valuable letter. This article discusses and analyzes cash waqf management at PPPA (The program for children who learn Quran by heart) with the analysis from the perspective of Islamic law and positive law No. 41, 2004. Based on the result of the research, it can be stated that cash money management at PPPA has been relevant with both of the approach of the law, and those developed cash waqf programs included educational institution, health, religion, and society needs services, that recently can reach hundreds of billions.

scholarly journals WAKAF TUNAI

Dialog ◽  
2013 ◽  
Vol 36 (1) ◽  
pp. 19-30
Author(s):  
A Zaenurrosyid
Keyword(s):  
Islamic Law ◽  
Educational Institution ◽  
The Other ◽  
Money Management ◽  
Management Innovation ◽  
Positive Law ◽  
The Law ◽  
The Way

Waqf as the way to worship Allah is also as a great potential asset for moslem. This great potential is empowered by various management innovation. Cash Wakaf that has been developed in several countries, in fact, be able to strengthen the economics of Moslem society. In the perspective of Moslem scholars”, not all of them agree with cash waqf. Although there is a different opinion about cash waqf, the majority of them legalized it. Either Hanafi or Maliki legalized cash waqf. Furthermore Hambali Moslem scholar also accept cash waqf and the other is not, while mazhab Syafi’iyah generally does not allow the practice of cash waqf. In the context of Indonesian Law. Law number 41, 2004 legalizes cash waqf, or valuable letter. This article discusses and analyzes cash waqf management at PPPA (The program for children who learn Quran by heart) with the analysis from the perspective of Islamic law and positive law No. 41, 2004. Based on the result of the research, it can be stated that cash money management at PPPA has been relevant with both of the approach of the law, and those developed cash waqf programs included educational institution, health, religion, and society needs services, that recently can reach hundreds of billions.

Voices of Spectators and Audience Power

Pólemos ◽  
2015 ◽  
Vol 9 (2) ◽  
Author(s):  
Christian Biet
Keyword(s):  
Social Relationship ◽  
The Other ◽  
Long Period ◽  
The Social ◽  
The Common ◽  
Dramatic Action ◽  
The Law ◽  
The Voice ◽  
The Way

AbstractTheatre and law are not so different. Generally, researchers work on the art of theatre, the rhetoric of the actors, or the dramaturgy built from law cases or from the questions that the law does not completely resolve. Trials, tragedies, even comedies are close: everybody can see the interpenetration of them on stage and in the courts. We know that, and we know that the dramas are made with/from/of law, we know that the art the actors are developing is not so far from the art of the lawyers, and conversely. In this paper, I would like to have a look at the action of the audience, at the session itself and at the way the spectators are here to evaluate and judge not only the dramatic action, not only the art of the actors, not only the text of the author, but also the other spectators, and themselves too. In particular, I will focus on the “common judgment” of the audience and on its judicial, aesthetic and social relationship. The spectators have been undisciplined, noisy, unruled, during such a long period that theatre still retains some prints of this behaviour, even if nowadays, the social and aesthetic rule is to be silent. But uncertainty, inattention, distraction, contradiction, heterogeneity are the notions which characterise the session, and the judgments of the spectators still depend on them. So, what was and what is the voice of the audience? And with what sort of voice do spectators give their judgments?

scholarly journals Identifying ‘Illat through Munasabah in Islamic Law: A Perspective of Imam Al-Ghazali

2021 ◽  
Vol 5 (2) ◽  
pp. 598
Author(s):  
Khairuddin Hasballah ◽  
Andi Darna ◽  
Wardana Said ◽  
Hajarul Akbar ◽  
Ihdi Karim Makinara ◽  
...  
Keyword(s):  
Legal History ◽  
Islamic Law ◽  
Analytical Tool ◽  
The Other ◽  
Legal Research ◽  
Other Hand ◽  
History Approach ◽  
The Way

This study discusses the way in determining ‘illat through the munasabah method proposed by Imam al-Ghazali in the perspective of Islamic law. The study focuses on two main problems: the identification of ‘illat through munasabah and the legal formulation to utilize hikmat to obtain ‘illat according to al-Ghazali. This normative legal research used a legal history approach as an analytical tool to examine the Islamic scholars’ thoughts on concepts, theories and ways of doing istinbath. The study concluded that according to al-Ghazali there are three kinds of munasabah in determining ‘illat, consisting of munasib mu’atstsir, munasab mula’im, and munasib gharib. In munasib mu’atstsir, there is no issue found in seeking ‘illat because the ‘illat is understood directly from the nash or ijma’. Therefore, munasabah is no longer needed in the determining ‘illat. Here, the munasabah method focuses on munasib mula’im and munasib gharib in identifying ‘illat. Munasib mula’im seeks for the genus ‘illat, an ‘illat drawn from every event that has been predetermined by the nash, by examining the same hikmah in each of the events. Such hikmah is then used as the genus ‘illat which will later be applied as qiyas for other events that have been legally stipulated by the nash. On the other hand, munasib gharib seeks for the species ‘illat, an ‘illat obtained from an event that has been predetermined by the nash, with no comparison found in other events. ‘Illat determined from munasib gharib is also hikmah, having no concrete nature. In the perspective of legal history, this method of seeking ‘illat is inseparable from kalam and philosophy as was the development of the Islamic sciences at the time. As such, this had also affected al-Ghazali’s mastery in Islamic law as well as in other Islamic disciplines. 

scholarly journals JUAL BELI DALAM PANDANGAN ISLAM

2016 ◽  
Vol 3 (2) ◽  
pp. 239
Author(s):  
Shobirin Shobirin
Keyword(s):  
Islamic Law ◽  
Point Of View ◽  
The Other ◽  
Limit Time ◽  
The Will ◽  
The Way

Selling (business) is the exchange of wealth on the basis of mutual willing and the joint agreement. There are four Perversions, namely; (1) Marriage  (ijab qobul) (2) the prescribed is run (subject)   (3) ma›kud ‹alaih (object) useful objects according to the view of syara› (4) there is a replacement for exchange of goods.  The legality of ijab qobul conditions there are three; (a) Do Not in intersperse with other words between ijab qobul, (b) people - the prescribed is run (seller and buyers ) and (c) do not there separated the meaning the seller and buyers still no interaction about ijab qobul. Conditions of the legality of the seller and buyers there are four; (a) reached puberty understanding.   (b) Moslems, this condition specifically for buyers in certain objects objects (c) no objects or items in chairman voterâ (ma›kud alaih) and (d) not wasted (waste), the will of their own and there is no compulsion of the other party. Conditions of the legality of goods sold voterâ there are six; (a) must be holy (b) cannot be not to associate with something (c) cannot be in the limit time (d) its own, (e) can be known (seen), (f) can be known to the quality and the weight. various kinds of selling (business) in Islam, seen from the point of view of the two glass eyes of Islamic law there are two valid and cancel and from the eye of goods there are three (1) selling goods that appear, (2) selling mentioned the pharmacodynamic him in the promise and( 3) selling things that are not there. In Islam in business provide current accounts allow to choose to cancel the marriage of selling (business) called khiar, there are <br />three, namely; (1) khiar, assembly (2) khiar conditions (3) khiar disgrace. The wisdom of selling in Islam; (a) that selling (business) in Islam can be valuable social or helped against each other, will grow berbagain reward, (b) business in Islam is one of the ways to maintain cleanliness and halalnya items eaten for himself and his family, (c) business in Islam is the way to combat laziness, unemployment and extortion to others.

scholarly journals UNIVERSALITAS DAN LOKALITAS HUKUM ISLAM

2015 ◽  
Vol 10 (1) ◽  
pp. 71-91
Author(s):  
A. Malthuf Siroj
Keyword(s):  
Common Ground ◽  
Islamic Law ◽  
Legal Discourse ◽  
Two Dimensions ◽  
The Other ◽  
Human Beings ◽  
Mutual Attraction ◽  
Legal Thought ◽  
The Law

Islamic law has two dimensions at once, namely universality and locality. In contemporary Islamic legal thought, there are two trends that contain mutual attraction between the two to bring dimension of locality to the dimension of universality on one side, and vice versa on the other side. As a consequence, there will be two possibilities, absoluteness or relativization of Islamic law. The legal discourse increasingly gains its own intensity in recently in line with the development of science and the use of various approaches in the study of Islamic law. Islamic law that is universally used is called syari`ah. This syariah law is rules of Allah SWT that is produced from texts with qath’î quality either from the side of the existency or the meanings without human beings rasional (ra’y) intervention because those texts are not the object of Ijtihad. Meanwhile, local Islamic Law is called fiqh. It is the law which is produced from texts with zhannî quality and becomes an object of Ijtihad. Because Fiqh is the result of Ijtihad so that it is usual when there are many madzhabs on it. Therefore, this paper will put this issue in proportion to find common ground between the two trends of contemporary Islamic legal thought. So that, it will hopefully clear up us the limits of universality and locality dimension of Islamic law, a focus of this legal discourse.

scholarly journals PERKAWINAN ANAK DI BAWAH UMUR (Sebuah Kajian Perspektif Hukum Islâm Vis-a-Vis Hukum Positif di Indonesia)

2013 ◽  
Vol 6 (2) ◽  
pp. 274-309
Author(s):  
Mohammad Mohammad
Keyword(s):  
Rule Of Law ◽  
Islamic Law ◽  
State Regulation ◽  
The Other ◽  
State Law ◽  
State Laws ◽  
Other Hand ◽  
Age Limit ◽  
The Law ◽  
Legal Security

Abstrak: Perkawinan merupakan suatu ikatan yang melahirkan keluarga sebagai salah satu unsur dalam kehidupan bermasyarakat dan bernegara, yang diatur oleh aturan hukum, baik hukum Islâm maupun hukum positif (negara). Untuk dapat mewujudkan tujuan perkawinan, hukum negara, yakni Undang-undang Nomor 1 Tahun 1974 menentukan batas umur minimal untuk melangsungkan perkawinan, yakni usia 19 tahun untuk pria dan usia 16 tahun bagi wanita. Sedangkan hukum Islâm tidak menentukan secara kongkrit batas minimal usia perkawinan. Meghadapi dualisme hukum ini, negara seharusnya mengambil langkah tegas. Jika negara sudah melarang perkawinan di bawah umur,  maka konsekuensinya segala hukum yang bertentangan dengannya harus ditiadakan, sehingga terjadi kepastian hukum.   Abstract: Marriage is the bond of family that becomes one of the elements of social and state life. It is regulated in both Islamic and state laws. To concretize the marriage purpose, state law apllies the constitution of Undang-undang Nomor 1 Tahun 1974 that decides minimal age limit of marriage---19 years old for male citizens and 16 years old for the female ones. On the other hand, the Islamic law do not explicitly declare this. State must take a firm action to face this dualism, it must forbid non-state regulation that is in contradiction against state law including the law that allows the marriage beyond the age limit. It is about to guarantee the legal security or rule of law.   Kata-kata Kunci: Hukum Islâm, perkawinan di bawah umur, hukum negara, dan negara.

scholarly journals URGENSI TARJÎH DALAM ISTINBÂTH HUKUM ISLAM

2015 ◽  
Vol 10 (1) ◽  
pp. 108-127
Author(s):  
Ainol Yaqin
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Bright Spot ◽  
The Third ◽  
Dead End ◽  
The Dead ◽  
The Law

Tarjîh  is a method tool of istinbâth in Islamic law. The method is formulated by ulama’ ushul to find a bright spot to set Islamic law among the opposite theorems. The existence of the method is very important in choosing strong/pure al-Qur’an texts and Hadits from some of the other Hadits related to the law problems. Therefore, the ulama’ ushul fiqh al-Hanafiyyah, al-Mâlikiyyah, al-Syâfi’iyyah, al-Hanâbilah dan al-Zhâhiriyyah construct steps to take to solve the dead end in ijtihad when they face some contradictory theorems. Al-Hanafiyyah takes four ways to deal with two or more contradictory al-Qur’an texts and Hadits. First, al-naskh (to clear, to cancel), second, al-tarjîh (to strengthen, to favor), third, al-jam’ wa al-tawfiq (to combine, to compromise) and the last is tasâquth al-dalilayn (to break and move to another theorems). While, methods used to deal with the contradictory theorems by al-Mâlikiyyah, al-Syâfî’iyyah, al-Hanâbilah dan al-Zhâhiriyyah is first, al-jam’ wa al-tawfiq bayn al muta’aridlayn bi wajh maqbul (collect and compromise the contradictory theorems from one side), second, al-tarjîh, the third, al-naskh and the last is tasâquth al-dalilayn. Tarjîh can be done by considering some sides, those are, a. Sanad side (The chain of Hadits reader), b. Matan side (Hadits text), c. Law contained in the law side (text or Hadits) and d. translation from other theorems.

scholarly journals Analisa Hukum Islam dalam Meninggalkan Shalat Jum’at pada Masa Pandemi Corona Virus Disease 2019 (Covid-19)

2020 ◽  
Vol 3 (2) ◽  
pp. 200-2015
Author(s):  
Irdlon Sahil
Keyword(s):  
Legal Status ◽  
Islamic Law ◽  
Virus Disease ◽  
Secondary Level ◽  
Corona Virus ◽  
Life Threatening ◽  
The Law ◽  
Hot Weather ◽  
Friday Prayer ◽  
The Way

This study discusses the legal status of leaving Friday prayers during the Corana Virus pandemic. Based on the source of Islamic law; al-Qur'an, hadith and ijma' ulama. In this study there are four conclusions, first, the scholars agreed that the law of Friday prayer is mandatory for people who are affected by the law of taklif and are in a state of pain, fear of illness, fear of life and property, rain, very cold or very hot weather and the outbreak of a disease such as coronavirus. Second, it is permissible not to perform Friday prayers if there is udzur in the way. It's part of the waiver in the goal of setting the law at a secondary level of need that turns into a primary need because the spread of this virus has been life-threatening. Third, it is obligatory to obey the leader, as long as the policy is not contrary to Islamic law. To measure the conformity of the leader's policy with sharia by referring to a benefit. Fourth, as long as the udzur syar'i is still struck, leaving Friday prayers is no limit.

MENEROPONG FILSAFAT HUKUM ISLAM

2020 ◽  
Vol 7 (2) ◽  
pp. 126-138
Author(s):  
Moh. Ismail
Keyword(s):  
Islamic Law ◽  
Scientific Discipline ◽  
Three Dimensions ◽  
Legal Philosophy ◽  
Literature Study ◽  
Basic Principles ◽  
The Law ◽  
The Ideal

Discussing the philosophy of Islamic law gives its own nuances to our scientific discipline. The study of Islamic legal philosophy does not merely discuss how the ideal basis of a law emerges, but rather leads to how a legal event occurs, the basic principles of establishing a law, and the values ​​of its benefits. This study is intended to analyze the philosophy of Islamic law from a review of ontology, epistemology and axiology. The results of this literature study show that Hasbi's discussion of Islamic legal philosophy was simplified into Tashri 'Philosophy, which discusses Mabadiu al-Ahkam (the basic principles of Islamic law), Ushul al-Ahkam (Juridical basis or the ideal basis of Islamic law), Qawaid al -Ahkam (principles of Islamic law), and others. Furthermore, the discussion forms the Shari'ah philosophy in which it describes Asrar al-Ahkam (secrets of Islamic law), Khasais al-Ahkam (specificities of Islamic law), and Mahasin al-Ahkam (beauties of Islamic law). Meanwhile, Muchlis Usman divides three models of methods used in the development of legal philosophy, namely: Pragmatic, Idealistic, and Comparative. They produce various methods in formulating Islamic law. Muhammad Ma'ruf al-Dawalibi divides the method of ijtihad in Islamic law into three groups. Namely the Bayani, Qiyasi, and Istislahi methods. The benefits of studying Philosophy are three dimensions of advantages, namely: Providing a foundation as well as directing the process of implementing the law based on Islamic teachings, Criticizing and correcting the methods and processes of implementing Islamic law, and evaluating the methods and processes of implementing Islamic law.

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