scholarly journals Taqlid of The Syafi’i Mazhab in Malaysia: An Overview in the Context of Maslahah for the Unity of Ummah

2020 ◽  
Vol 6 (1) ◽  
pp. 151-170
Author(s):  
Mohd Hapiz Mahaiyadin ◽  
Sumayyah Abdul Aziz

This article focuses on the issue of taklid and public adherence to a particular mazhab of fiqh, especially the Syafi’i mazhab in Malaysia. In examining the issue, this study uses the method of content analysis by studying the views of usuliyyin (ulama usul fiqah) on the practice of taqlid. Most usuliyyin state that syariah only requires the public to refer to ahl al-zikr (scholars) to get an explanation of the fatwa without being tied to any particular mazhab. The reality in Malaysia shows that most of the jurisprudence laws of the Syafi’i’s mazhab have become a common practice in ritual matters, adapted into the curriculum of basic Islamic education in primary and secondary schools including codified in the Islamic administrative acts and enactments of the states. Therefore, this study shows that the Syafi’i mazhab should be the main guide for the consistent practice of Islamic law among the public. For scholars level, this mazhab may serve as a scientific basis for exploring the fatwa of the various mazhab in order to prepare the current fatwa for Muslims’ interest. Thus, this study found that the public's adherence to the Shafi'i mazhab in Malaysia is preferred to be more effective approach in promoting unity of Muslim society rather than following the fatwa of various mazhab that are difficult to control. For the sake of freedom of following mazhab, this study does not prohibit Muslim scholars from practicing fatwa other than the Syafi'i mazhab as long as they adhere to the ethics of disagreement in harmony.

Author(s):  
Retna Dwi Estuningtiyas

داكواه أدالاه كيواجيبان سيتيياڤ مسليم دان ميروڤاكان بينتوك أكتوواليساسي كيبيناران إسلام دالام كيهيدوڤان سوسييال ڬونا ميۑيلاماتكان ميريكا دان ليڠكوڠانۑا داري كيروساكان (الفساد). سيتيياڤ زامان ڤاستي ميميليكي توكوهۑا سينديري, جوڬا دالام هال داكواه. سالاه ساتو توكوه داكواه ياڠ ميميليكي كونتريبوسي بيسار باڬي ڤيركيمباڠان داكواه إسلام ڤادا أيرا تاهون ٩٠-ان أدالاه كياهي الحاج عبد الله شافعى سيلإين كونسين دالام بيداڠ ڤينديديكان, بيلييأو جوڬا أكتيف دالام ميمڤيرجوواڠكان تيرووجودۑا شارعة إسلام دي إندونيسييا, إيني ديبوكتيكان ديڠان بيرڬابوڠۑا دي ڤارتإي مشـومى, سيلإين إيتو بيليأو كيمودييان أكتيف جوڬا دي م أو إي. دالام ڤانداڠان كياهي الحاج عبد الله شافعى داكواه تاك هاۑا بيرأرتي تابليڬ أتأو ڤيداتو أليياس كيڬيياتان ميۑامڤإيكان دان مينشيأركان إسلام كيڤادا حالاياك. داكواه سيباڬإي أوساها ڤيڠيمباڠان ماشاراكة إسلام, دان ڤانداڠان كياهي الحاج عبد الله شافعى تاك چوكوڤ ديلاكوكان هاۑا ديڠان ڤيداتو (تبليغ), تيتاڤي جوڬا ديڠان ڤينديديكان (التعليم والتربيّة), دان ڤيڠيمباڠان سوسييال أيكونومي. سيباڬإي داعي كياهي الحاج عبد الله شافعى بيرداكواه ديڠان تيڬا ڤيلار إيني. يإيتو چيراماه/ ڤيداتو, ڤينديديكان إسلام دان ديڠان ڤيمبيردايأن سوسييال أيكونومي. Dakwah adalah kewajiban setiap muslim dan merupakan bentuk aktualisasi kebenaran Islam dalam kehidupan sosial guna menyelamatkan mereka dan lingkungannya dari kerusakan (al-fasad). Setiap zaman pasti memiliki tokohnya sendiri, juga dalam hal dakwah. Salah satu tokoh dakwah yang memiliki kontribusi besar bagi perkembangan dakwah Islam pada era tahun 90an adalah KH. Abdullah Syafi’ie. KH. Abdullah Syafe’i selain konsen dalam bidang pendidikan, beliau juga aktif dalam memperjuangkan terwujudnya syariat Islam di Indonesia, ini dibuktikan dengan bergabungnya di Partai Masyumi, selain itu beliau kemudian aktif juga di MUI. Dalam pandangan KH. Abdullah Syafi’ie dakwah tak hanya berarti tabligh atau pidato alias kegiatan menyampaikan dan mensyiarkan Islam kepada khalayak. Akan tetapi dakwah adalah usaha orang beriman untuk mewujudkan Islam dan masyarakat Islam. Dakwah sebagai usaha pengembangan masyarakat Islam, dan pandangan KH. Abdullah Syafi’ie tak cukup dilakukan hanya dengan pidato (tabligh), tetapi juga dengan pendidikan (al-ta’lim wa al-tarbiyah), dan pengembangan sosial ekonomi. Sebagai da’i KH. Abdullah Syafi’ie berdakwah dengan tiga pilar ini, yaitu ceramah/pidato, pendidikan Islam dan dengan pemberdayaan sosial ekonomi. Da'wah is the duty of every Muslim and is a form of actualization of Islamic truth in social life in order to save them and their environment from damage (al-fasad). Every era must have its own character, also in terms of preaching. One of the da'wah figures who had a major contribution to the development of Islamic da'wah in the 90s was KH. Abdullah Syafi'ie. KH. Abdullah Syafe'i in addition to his concern in the field of education, he was also active in fighting for the realization of Islamic law in Indonesia, this was proven by joining the Masyumi Party, besides that he was later also active in MUI. In KH. Abdullah Syafi'ie da'wah does not only mean tabligh or speech, aka the activity of conveying and broadcasting Islam to the public. However, da'wah is the effort of a believer to realize Islam and Islamic society. Da'wah as an effort to develop Islamic society, and the views of KH. Abdullah Syafi'ie was not only done with speech (tabligh), but also with education (al-ta'lim wa al-tarbiyah), and socio-economic development. As da'i KH. Abdullah Syafi'ie preached with these three pillars, namely lectures / speeches, Islamic education and socio-economic empowerment.


Author(s):  
Mohd Hapiz Mahaiyadin ◽  
Zakiah Samori

At the end of December 2019, a pandemic of life-threatening disease known as COVID-19, caused by a virus that is highly infective and capable of damaging the respiratory system of a human body, to eventually causing death within a short span of time, has been reported in Wuhan, China. This virus has spread to hundreds of countries with hundred thousand positive cases of COVID-19, as well as thousands of death recorded until April 2020. Similarly, Malaysia also faces the pandemic of COVID-19 and recorded an increase of positive cases with more than 50 deaths until today. Multiple drastic preventive measures and steps have been implemented by the authorities in Malaysia to prevent the spread of the COVID-19 outbreak. Hence, this study is conducted to identify control measures that have been used globally, by looking into recent literature studies and focusing on the enforcement of Restriction of Movement Order (RMO) measure in Malaysia. In evaluating the legality of the implementation, the concept of siasah syar’iyyah, which is an effective mechanism in safeguarding the public interest or common good as required in Islam, must be taken into consideration. Therefore, qualitative methodology was duly adopted to explore the jurisprudential approach of prior Muslim governments, by analyzing highly regarded principal references that addressed similar cases. The basic principles of Islam, as contained in the Quran and ḥadīth of Rasulullah PBUH, applied in the decision making process and the rationality of actions taken in addressing any pandemic of disease would also be observed through data analysis methodology (content analysis). The approach of Islamic jurispru-dence methodology that is relevant and its application to this issue is also very important to be elaborated to understand that the process used before arriving at each decision by the authorities should adhere to the concept of maqāṣid and main principles of sharī‘ah. The result of the study found that the preventive measures to control the pandemic outbreak currently implemented by Malaysian government as well as the policies being enforced in dealing with the life-threatening pandemic is consistent with the injunctions of Islamic law that should be obeyed by all parties. Abstrak Pada akhir Disember 2019, pandemik penyakit yang mengancam nyawa manusia dikenali sebagai COVID-19, sejenis virus yang mudah dijangkiti, mampu merosakkan sistem respiratori tubuh manusia seterusnya menyebabkan kematian dalam jangka masa pendek telah dilaporkan berlaku di Wuhan, China. Virus ini telah merebak ke ratusan buah negara dengan  ratusan ribu kes positif COVID-19 beserta ribuan kematian telah dicatatkan sehingga April 2020. Malaysia turut  berdepan dengan wabak COVID-19 dan merekodkan peningkatan kes positif dengan lebih 50 kematian setakat  hari ini. Pelbagai langkah dan kaedah kawalan drastik telah dilaksanakan oleh badan berautoriti di Malaysia untuk mengawal penularan wabak COVID-19. Justeru kajian ini dibuat  untuk mengenalpasti kaedah-kaedah pengawalan yang dilaksanakan di peringkat global dengan melihat kajian-kajian literatur terkini dengan penumpuan kepada penguatkuasaan kaedah Perintah Kawalan Pergerakan (PKP) di Malaysia. Dalam menilai kesahan pelaksanaan, konsep siasah syar’iyyah yang merupakan satu mekanisme efektif dalam menjaga kemaslahatan awam seperti yang dituntut oleh Islam harus diambilkira. Oleh yang demikian, metod kualitatif digunapakai untuk meneroka pendekatan ijtihad kerajaan Islam terdahulu dengan menganalisis kitab-kitab muktabar dalam menangani beberapa kes yang sama. Prinsip-prinsip asas Islam yang terkandung dalam al-Quran dan sunah Rasululullah SAW dalam proses membuat keputusan dan kewajaran tindakan yang perlu diambil dalam menangani suatu wabak penyakit akan turut diteliti melalui kaedah analisis data (content analysis). Pendekatan kaedah-kaedah memastikan yang relevan serta pengaplikasiannya dalam isu ini juga sangat penting untuk diperhalusi bagi memahami bahawa proses setiap keputusan yang diambil tindakan oleh badan berautoriti perlu menepati konsep maqasid dan prinsip utama syariah. Hasil kajian mendapati, kaedah kawalan penularan wabak yang sedang dijalankan oleh kerajaan Malaysia berserta dasar dan polisi yang dikuat kuasakan dalam menangani pandemik yang mengancam nyawa masyarakat adalah bertepatan dengan perintah syarak yang wajib dipatuhi oleh semua pihak.


2018 ◽  
Vol 3 (1) ◽  
pp. 117
Author(s):  
Muhamad Rifa’i Subhi

Most thinkers former Muslims are not able to escape the "sanctity" the text of the Qur’an, so that in researching the texts of the Qur’an they are not able to get out of the sanctity of the Qur’an as Allah's revelation. However, there are some Muslim scholars to position the text of the Qur’an as a text to be studied scientifically. Among these scientist is Khalil Abdul Karim, who explains that the Qur'an describes many stories of people who indicated earlier that Islam is not a new pure religion. Khalil Abdul Karim explained that the historicity contained in the Qur'an shows that the Islamic religion is closely related to the life or customs of the Arabs before Islam arrived. This article suggests that historicity of the Qur'an which is evidence that the majority of Islamic law derived from the Arabs in pre-Islamic Arab socio-cultural perspective study, thought Khalil Abdul Karim. Exploration data obtained from several sources, are analyzed using the content analysis, the process of decomposition of the data, drafting and preparation in a new way. The steps taken in the content analysis covering, open coding, axial coding, and selective coding.The results showed that the thought of Khalil Abdul Karim caused a variety of responses from various groups, both positive and negative responses. In analyzing the texts of the Qur’an, Khalil Abdul Karim use asbab al-nuzul rules who is no stranger to the science of the Qur'an. Khalil Abdul Karim takes a historical approach in their search, so the kind of thought saying that the tradition of pre-Islamic Arab tribes was the forerunner to the practice of sharia law, which includes worship, social, punishment, war and politics. In other words, Islam legalize the tradition of pre-Islamic Arab tribes as sharia law, either with or without slightest revision.


2020 ◽  
Vol 13 (2) ◽  
pp. 36-55
Author(s):  
Ali Fauzi

In Al-Qur’an surah Ar-Rahman we find the content of Islamic education which consists of the education of Faith (Akidah), Morality (Akhlak), Islamic Law (Fikih) and Islamic History (Tarikh). However, many moslems just read it, do not know it and do not try to analyze it. Therefore, the researcher chooses the title “Content of Islamic Education Found in Al-Qur’an Surah Ar-Rahman,” and formulates the problem, how is the content of Islamic Education Found in Al-Qur’an surah Ar-Rahman?. The objective of the research is to describe the content of Islamic education found in Al-Qur’an Surah Ar-Rahman. It is hoped that this research will be useful for all. The approach of the research is phenomenological approach and the instrument of analysis is hermeneutics to interpret the facts, cause and effect based on the available phenomena. The research is qualitative research in form of content analysis and the method of research is descriptive-text-analysis. The data is taken from the words, phrases, sentences and verses found in the Holy book Al-Qur’an surah Ar-Rahman. The procedure of research is preparation, data collection, and finalization. The researcher then analyzes the data by the way of reducing data, presenting data and concluding data. He also validates them in order that the data he collects are really valid. The researcher then describes his finding data about the content of Islamic education in the Holy Al-Qur’an surah Ar-Rahman, consisting of the content of Faith (akidah), Morality (akhlak), Islamic Law (Fiqih) and Islamic History (tarikh). The discussion of Islamic education is done deeply and seen from many perspectives. The researcher concludes that in Al-Qur’an surah Ar-Rahman he finds Islamic education mentioned above. He, in this case, suggests the readers in order to read Al-Qur’an and to learn the content more and to try to analyze with the hope that they will get more understanding about it.


2020 ◽  
Vol 2020(41) (4) ◽  
pp. 113-123
Author(s):  
Urszula Dernowska ◽  

The article provides an analysis of general secondary school mission statements of 53 schools from the public sector in Warsaw. The purpose of the study was to gain a perspective on the school's priorities as defined by secondary schools themselves. The qualitative content analysis revealed that mission statements highlight the broad range of goals that the schools pursue. Some of these goals may be thought of in terms of educational results, while others may be seen as educational “inputs”. The obtained results show that schools share certain priorities, but there was also a range of “specific” objectives that the educational institutions pursue.


AKADEMIKA ◽  
2017 ◽  
Vol 11 (1) ◽  
pp. 21-32
Author(s):  
Muhammad Aziz

The judicial institution in a country is very strategic and decisive one for being used to resolve all public disputes and punish those who violate the law in accordance with the emering rules. This judicial institution is needed in an effort to answer and solve all social problems along with the development and the dynamics in the community. A judge is an authority aimed at resolving the various conflicts and creating justice for the community, and judges are leading actors in solving the problems. Therefore judges in acting and taking decisions must be based on so-called ijtihad. The phenomenon of women's involvement as judges in administering judicial power in the Religious Courts has undergone several phases of change. This condition is strongly influenced by the striking discrepancy of fiqh viewpoints about the religious (syar'i) legality  in looking at women in the public sphere, especially in the judiciary. One of the reasons of Muslim scholars in questioning the female judges is due to their duties and responsibilities. On this stand, the Muslim scholars, thingkers and mujtahid have their own points of view that are different from one another. This refusal does not mean ignoring the judicial institution, but rather they consider it fardhu kifayah. Therefore, what is to be revealed in this study is the Islamic law and Indonesian positive law perspectives about female judges. This study concludes that the study of female judges in the perspectives of Islamic law is polarized on several permitting and prohibiting poles and the ones permitting women to serve as judges are only in their involvement in civil cases not in criminal ones. While based on the perspective of Indonesian positive law the female judges are a must in the legal treasures in Indonesia


2013 ◽  
Vol 3 (1) ◽  
pp. 149
Author(s):  
Nurwanto Nurwanto

The paper investigates the textbook on Islamic teaching officially published for<br />Muhammadiyah Senior Secondary Schools. It examines whether the textbook<br />promotes gender justice or injustice. In addition, how the teachers think about<br />the gender discourse is also explored. The study seems important to carry out by<br />taking account of whether the trend of gender discourses which has taken place<br />for some decades in the public is substantially accommodated in the Muhammadiyah<br />schools’ curriculum. Moreover, the teachers’ responses to the existing gender<br />issues as included in the textbook may be crucial to shape since they are transla-tors of the text offered. To clarify this issue, the paper uses content analysis of<br />the textbook and analyses the result of interview with several Muhammadiyah<br />senior secondary schools’ teachers in Yogyakarta. The result of this study shows<br />that even if the content of the official textbook generally emphasizes gender<br />justice, in some cases, it promotes gender injustice and stereotypes. The expla-nation of men’s social roles in the whole Muslims’ history tends to be widely<br />explored whereas that of the possibility of women’s roles is paid less attention.<br />On the other hand, in other parts of the textbook, there is an explanation of  the The paper investigates the textbook on Islamic teaching officially published for<br />Muhammadiyah Senior Secondary Schools. It examines whether the textbook<br />promotes gender justice or injustice. In addition, how the teachers think about<br />the gender discourse is also explored. The study seems important to carry out by<br />taking account of whether the trend of gender discourses which has taken place<br />for some decades in the public is substantially accommodated in the Muhammadiyah<br />schools’ curriculum. Moreover, the teachers’ responses to the existing gender<br />issues as included in the textbook may be crucial to shape since they are transla-tors of the text offered. To clarify this issue, the paper uses content analysis of<br />the textbook and analyses the result of interview with several Muhammadiyah<br />senior secondary schools’ teachers in Yogyakarta. The result of this study shows<br />that even if the content of the official textbook generally emphasizes gender<br />justice, in some cases, it promotes gender injustice and stereotypes. The expla-nation of men’s social roles in the whole Muslims’ history tends to be widely<br />explored whereas that of the possibility of women’s roles is paid less attention.<br />On the other hand, in other parts of the textbook, there is an explanation of  the<br />IJIMS, Indonesian Journal of Islam and Muslim Societies, Volume 3, Number 1, June  2012: 149-173<br />150<br />importance of democratic attitudes for Muslims in the framework of societal re-lations. In the sense, the elaboration of the possibility of men and women to<br />participate in the public is theologically explained. With regard to the teachers’<br />responses, the writing indicates that they generally agree with the notion of the<br />need for women and men to share and possibly contribute in the public as long<br />as the women in particular do not deny their domestic roles. They seem trying to<br />examine the content of the textbook ranging from rational up to theological con-siderations. To conclude, the textbook  contains gender justice and injustice ori-entations which have been responded variously by the teachers.<br />Kajian ini menelaah buku teks tentang ajaran Islam yang resmi diterbitkan untuk<br />Sekolah Menengah Atas Muhammadiyah. Kajian ini menguji apakah buku teks<br />tersebut mempromosikan keadilan atau ketidakadilan gender. Di samping itu,<br />kajian ini mengeksplorasi bagaimana para guru berpikir mengenai wacana gen-der. Kajian ini penting untuk mempertimbangkan apakah kecenderungan wacana<br />gender yang telah terjadi beberapa dekade ini secara substantif diakomodasi<br />oleh kurikulum sekolah-sekolah Muhammadiyah. Lebih jauh, respon para guru<br />terhadap persoalan-persoalan gender yang ada sebagaimana termuat dalam<br />buku teks menjadi penting karena mereka merupaka para penerjemah dari buku<br />teks tersebut. Untuk mencapai itu semua, kajian ini menggunakan analisis isi<br />atas buku teks dan menelaah hasil wawancara dengan beberapa guru Sekolah<br />Menengah Atas Muhammadiyah di Yogyakarta. Hasil kajian ini menunjukkan bahwa<br />meskipun secara umum muatan buku teks resmi menekankan keadilan gender,<br />dalam beberapa hal, juga mempromosikan ketidakadilan gender dan prasangka.<br />Penjelasan  mengenai  peran  sosial  lelaki  dalam  keseluruhan  sejarah  Muslim<br />cenderung memperoleh paparan luas, sementara peran sosial perempuan kurang<br />memperoleh perhatian. Di sisi lain, sebagian buku teks juga menjelaskan tentang<br />pentingnya sikap demokratis bagi Muslim dalam kerangka hubungan-hubungan<br />sosial. Dalam  hal ini, elaborasi mengenai peluang lelaki dan perempuan untuk<br />berpartisipasi  dalam  ruang  publik  telah  dijelaskan  secara  teologis.  Dengan<br />memperhatikan respon paraguru, kajian ini menunjukkan bahwa mereka umumnya<br />sepakat dengan paham mengenai erlunya perempuan dan lelaki berbagi dan<br />mungkin berkontribusi  dalam ruang publik sejauh perempuan tidak menolak<br />peran domestik mereka. Mereka agaknya mencoba menguji muatan buku teks<br />melalui pertimbangan rasional hingga teologis. Akhrinya, buku teks bermuatan orientasi keadilan ketidakadilan gender yang telah direspon secara berbeda oleh<br />para guru.


2020 ◽  
Vol 11 (2) ◽  
pp. 1
Author(s):  
Syarial Dedi

This paper aims to explain the opinion of some traditionalist Muslim scholars who refute feminist opinions of verse 34 of an-Nisā’ about household leaders. This study takes the form of a library with the content analysis method. Utilizing qawāʿid al-lughawi'ah (linguistic rules) like the ta'wīl method which is inherited uṣūliyyīn (Islamic law expert, scholars such as Rasyīd Riḍā ‘Alī aṣ-Ṣābūnī, and aṭ-Ṭabāṭabāʿī argued that men are more superior than women in some aspect such as intellectual. Therefore, it is men who have a duty to become the leader. Tulisan ini menjelaskan tentang pendapat beberapa sarjana Muslim tradisional yang menolak pendapat kaum  feminist tentang kesejajaran laki-laki dan perempuan dalam menafsirkan surat Nisā’ ayat 34. Dengan menggunakan data literer dan analisis isi, tulisan ini menunjukkan bahwa beberapa sarjana Muslim Rasyīd Riḍā ‘Alī aṣ-Ṣābūnī, and aṭ-Ṭabāṭabāʿī berpendapat bahwa laki-laki berbeda dengan perempuan. Laki-laki mempunyai kemampuan intelektual lebih dibandingkan dengan perempuan. Oleh karena itu, maka kepemimpinan ada di punggung laki-laki.


2019 ◽  
Vol 27 (1) ◽  
pp. 209-232
Author(s):  
Ramizah Wan Muhammad

There exists a good deal of misunderstanding regarding laws in general. Some laws are categorised as civil or common laws even though their contents are Islamic while others are labelled Islamic but they fail to meet the standards required by Islamic law. This article discusses the characteristics, which make a law, “Islamic”. Based on a content analysis of the revealed sources, the opinion of the majority of Muslim scholars, and the relevant court cases, this study argues that a law does not become Islamic by merely claiming it to have been derived from or somehow related to the divine revelation. It is true that for any law to be Islamic, it must indeed be based upon the divine revelation, and supported by Muslim jurists. Nevertheless, it must also simultaneously be promoting justice for everyone, irrespective of race, religion, gender, social, economic or political status. The law must also be of benefit to all mankind and not only to the Muslims. Finally, the law must fulfil the requirements of MaqāÎid al-sharÊ‘ah (objectives of the law). Judged as such, most of the Malaysian laws may be considered  to be Islamic, by nature. These aspects have not been given due attention by many scholars, which leads either to the condemnation of all laws in Malaysia as secular or as un-Islamic. This fact alone justifies the need for a study to provide guidelines to judge the Islamicity of a certain law, which is done herein.


2019 ◽  
pp. 173
Author(s):  
Aswiyanto Aswiyanto

Religious teachings are considered to have long oppressed women. Teachings having been dominated by men have been used as justifications for the perception of society that is very detrimental to women. This article discusses the gap of understanding on women's rights to reconcile with their husband who have divorced them, viewed from the perspective of Islamic scholars and Islamic law. In this case, the Qur'an has the principle that the positions of men and women are equal as a servant, because men and women are created from the same substance (min nafsin waahidah), the same task (khalifatullah filardh), and have same obligations (liya'budun). However, Muslim scholars agree that the reconciliation is absolutely the husband’s right. In gender perspective, women can apply for reconciliation (Rujuk) as their rights to their husbands. This study conducts analysis using a content analysis approach related to the issue of reconciliation rights dominated by men (husbands) by means of redeeming the husband's rights that have been given to them. And in the presence of khulu, the wife also has the right of reconciliation (Rujuk) to the husband who has divorced her.


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