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.

scholarly journals Implementasi Hukum Islam terhadap Jual Beli Garam Di Sumenep

2018 ◽  
Vol 2 (1) ◽  
pp. 13-22
Author(s):  
Hali Makki
Keyword(s):  
Islamic Law ◽  
The People ◽  
The Law

Buying and selling is an activity that existed since immemorial time to the human, both Islamic and non-Islamic, buying and selling has a very binding law, and can be used as a foothold against the people who done agreemnet buying and selling. Something that we need to be considered and understand by sellers and buyers is to see the terms and pillar, as for the law that will be used as a reference that includes one aspect of them: Islamic law are a requirement and rukun buying and selling existing in the goods. The practice of buying and selling of salt at Alasmalang Village, Ra'as Sub-District of Sumenep Regency is valid because it is in accordance with the rules of sale and legal of Islam.

Government Supervision In Overcoming Problems Drinking Tuak At The Gunung Meriah Aceh

2021 ◽  
Vol 7 (3) ◽  
pp. 1313
Author(s):  
Khairuddin Khairuddin
Keyword(s):  
Qualitative Research ◽  
Data Collection ◽  
Islamic Law ◽  
Ordinary People ◽  
The People ◽  
Government Supervision ◽  
The Law ◽  
The Government ◽  
Depth Interviews

<div class="translate-tooltip-mtz hidden"><div class="header"><div class="header-controls"><em>The people of Gunung Meriah still find many addictions to drinks that can be intoxicating, such as drinking tuak. Therefore, this study aims to find out how the supervision of the government and the community in minimizing wine drinkers and sellers in Gunung Meriah District and Islamic views on the law of drinking tuak, as well as how to sanction those who drink it. To complete this research, the writer uses qualitative research. The techniques used in data collection are observation and in-depth interviews with informants. The result of the research shows that some of the people of Gunung Meriah like to drink tuak, both from officials and ordinary people. 25% of Mount Meriah people are addicted to this tuak drink, it is drunk on certain occasions such as parties or other days. The government does not pay much attention to the problem of tuak drinks, which can be seen from the lack of cases of drinkers and sellers of wine being appointed and given appropriate punishments, only a few people have reached the stage of punishment. Likewise, the community does not interfere too much in dealing with the problem of tuak drinkers and sellers, even though this problem is very serious. Drinking tuak, in the perspective of Islamic law, is a drink that is prohibited because it is intoxicating.</em></div></div><div class="controls"> </div></div>

scholarly journals DINAMIKA HUKUM ISLAM DI INDONESIA (STUDI ATAS FATWA WAHDAH ISLAMIYAH)

2015 ◽  
Vol 10 (1) ◽  
pp. 128-144
Author(s):  
Asmuni Mth ◽  
Muntoha Muntoha ◽  
Ahmad Arif Syarif
Keyword(s):  
Islamic Law ◽  
Social Economic ◽  
Social Reality ◽  
Human Beings ◽  
Political Pressure ◽  
Local Organization ◽  
South Sulawesi ◽  
The People ◽  
Way Of Thinking

Study of the products of Islamic law in Indonesia is often partial and focused on mainstream mass organizations. In fact, the existence of small and local organization that influence the dynamics of Islamic law in Indonesia, such as Wahdah Islamiyah. In response to the problems of the people, especially in South Sulawesi, this organization has been often condemned heretic wing, spreaders heresy and other negative charges. In fact, the style and the formulation of laws formulated emphasizes maqashid al-shari'ah, thus seem more flexible, visible, and dynamic. This negative accusations, is more likely due to political pressure, of the substance of the factors defined legal fatwa. Seeing the dynamic thinking of Islamic laws of community organi zation of Wahdah Islamiyah in its way to formulate some Fatwa by interacting with social, economic, political, cultural, localized, national and global reality is to enforce human beings’ welfare without ignoring nash. The interaction with social reality forms a way of thinking of Wahdah Islamiyah which leads to moderation and inclusive characteristics.

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 Islamization of Law of Evidence in Pakistan with Specific Reference to Testimony of a Woman

rahatulquloob ◽  
2020 ◽  
pp. 01-12
Author(s):  
Dr. Hafiz Muhammad Siddique ◽  
Dr. Muhammad Atif Aslam
Keyword(s):  
Islamic Law ◽  
Primary Objective ◽  
Primary Sources ◽  
Specific Reference ◽  
Legal Provisions ◽  
The People ◽  
Administration Of Justice ◽  
The Law ◽  
Law Of Evidence

The subject matter of any case contains many facts proved by anyone of the parties to have a decision in his favour from a court of law. The primary objective of the law of evidence is to prescribe the rules to prove the facts of the case assisting the court of law in any case. The Law of Evidence forms a foundation for administration of justice in every legal system. This is considered a system of rules for disputed questions of fact in judicial inquiries. This law determines and helps to enforce the liability or grant aright on the basis of facts presented in the court of law. Islamic Law of Evidence is manifest due to the Islamic System of administration of justice and it rules are framed by the Law giver on the basis of primary sources of Islamic Law whereas the rules of other evidence law are made by the people. The current paper discusses the process of Islamization in Islamic Republic of Pakistan. It focuses on the Law of Evidence that how it is Islamized. It also highlights the specific legal provisions of Pakistani Law of Evidence were Islamized and indicates the role of some other constitutional institutions of Pakistan in Islamization of Law of Evidence. 

scholarly journals Kaidah Fiqh dan Ushul Fiqh Tentang Produk Halal, Metode Istinbath dan Ijtihad dalam Menetapkan Hukum Produk Halal

2018 ◽  
Vol 20 (2) ◽  
pp. 241
Author(s):  
Ratna Wijayanti ◽  
M Meftahudin
Keyword(s):  
Islamic Law ◽  
Legal Issues ◽  
The People ◽  
Legal Thinking ◽  
Legal Arguments ◽  
The Law

<p>The purpose of the discovery of Islamic law must be understood by the mujtahid in order to develop legal thinking in Islam in general and answer contemporary legal issues whose cases are not explicitly regulated by the Koran and Hadith, especially those related to the field of muamalah. In reviewing the matter to be determined by law, the Indonesian Ulema Council Fatwa Commission is based on the Qur'an and Sunnah as its main source. In this context, there are several methods used by the Indonesian Ulema Council Fatwa Commission. First, every Fatwa Decree must have a basis on the Book of Allah and the Sunnah of the Apostle that is not bad, and not contrary to the benefit of the people. Second, if it is not found in the Book of Allah and the Sunnah of the Apostles, the Fatwa Decree should not contradict ijma ', qiyas that mu'tabar, and other legal arguments, such as ihtisan, maslahah mursalah, and saddu al-dzari'ah. Third, before making a decision before deciding on a fatwa, it must first be carefully studied for each problem presented to the MUI at least a week before the trial. If the problem is clear the law (qath'iy) let the commission convey it as it is, and the fatwa will fall after the text is known from the Koran and the Sunnah. Whereas in the case of khilafiyah occurring among the schools of thought, what is stated is the result of tarjih after observing the jurisprudence of muqaran (comparison) using the rules of ushul fiqh muqaran related to scholarship.</p>

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 PEMIKIRAN IBNU KHALDUN TERHADAP FILSAFAT HUKUM ISLAM

2017 ◽  
Vol 2 (2) ◽  
Author(s):  
Abrar
Keyword(s):  
Islamic Law ◽  
Social Reality ◽  
Social Engineering ◽  
The Other ◽  
Social Phenomena ◽  
Ibn Khaldun ◽  
Space And Time ◽  
The Law ◽  
The Difference ◽  
Similarity Law

Abstract: the greatest contribution of Ibn Khaldun to the Philosophy of Islamic Law is his sociology theory. This theory was based on three fundamental laws: first, his stand on the law of cause and effect in social reality, second, the similarity law of social phenomena that are applied in general but not absolute, third, the law of the difference and speciality of social phenomena that are constantly changing and varied in different space and time. These three basic laws became the basic epistemological assumptions in highlighting legal differences due to the difference in space and time. On the other hand, Ibn Khaldun's theory became the basis of the legal application of social engineering, later popularized as social engineering by Roscoe Pound. Abstrak: Konstribusi terbesar Ibn Khaldūn terhadap Filsafat Hukum Islam adalah teorinya tentang sosiologi yang dilandaskan pada tiga hukum dasar. Pertama, pendirian Ibn Khaldūn tentang adanya hukum sebab akibat dalam realitas sosial. Kedua, hukum keserupaan fenomena sosial yang berlaku umum akan tetapi tidak mutlak. Ketiga, hukum perbedaan dan kekhususan fenomena sosial yang terus berubah dan berbeda oleh perbedaan ruang dan waktu. Ketiga hukum dasar di atas menjadi asumsi dasar epistemologis dalam menyorot perbedaan hukum akibat perbedaan ruang dan waktu. Di sisi lain, teori Ibn Khaldūn menjadi dasar keberlakuan hukum sebagai alat rekayasa sosial, yang kemudian dipopulerkan dengan social engineering oleh Roscoe Pound. Kata kunci: Filsafat Hukum Islam, Social Engineering

scholarly journals PELAKSANAAN PRODUKSI PRODUK HALAL FOOD MENGGUNAKAN AKAD KERJASAMA DI TINJAU DARI PRINSIP TABADUL AL-MANAFI DAN AN’TARADHIN

2021 ◽  
Vol 3 (1) ◽  
pp. 10-24
Author(s):  
Neni Hardiati ◽  
Atang Abdul Hakim
Keyword(s):  
Islamic Law ◽  
Economic Activities ◽  
Literature Study ◽  
Cooperation Agreement ◽  
Philosophical Foundations ◽  
The People ◽  
Halal Food ◽  
The Law ◽  
Islamic Economic ◽  
Islamic Values

Cooperation agreement in the principles of Tabadul al-manafi and An'taradhin is very effectively applied. For this is evident from the fundamentals of the law. This principle is aqidah, shari'ah and morals. This economic system is based on Islamic values, namely equality, usefulness, balance, kindness and universality (rahmat li al-aalmin), so that the people of Indonesia in the future experience improved economic welfare on the basis of sharia principles. According to thrifty authors that the cooperation agreement has the benefit to be applied to the actors of the production of halal food products.  The source of the law that underlies all economic activities, and other philosophical foundations of Islamic law that form the basis in developing the Islamic economy anywhere and in any form, and should not be out of the sharia corridor. Benefit is the main objective in Islamic economic activities and avoids all forms of normality. Through this paper by qualitative research method, with normative juridical approach through literature study. So that with this method can be excavated filosifis values in the development of Islamic economy in the field of halal product production.

scholarly journals The Principles Of The Farewell Pilgrimage Sermon Are The Basis Of The Objectives Of (Al-Sharia) Islamic Law

2021 ◽  
Vol 58 (1) ◽  
pp. 2936-2952
Author(s):  
Mohammad Ibrahim Abu Jraiban
Keyword(s):  
Islamic Law ◽  
The People ◽  
Moral Standards ◽  
Human Happiness ◽  
The Law ◽  
Goals And Objectives

It became clear to us that what is meant by the knowledge of “the objectives of the law” is that knowledge leading to the knowledge of the goals, meanings and purposes of the provisions of the texts of Sharia, which the wise law has observed, including the legal rulings that achieve the interests of the people. Because the scholars rolled up and circled the depths of the texts, and dealt with research and analysis, and guided to realize its essence. Some of them called it the term objectives and some of them dealt with the term virtues and psychological ailments, and what follow from that of the meanings that indicate chastity and transcendence. Within this section, the sermon came to the farewell pilgrimage, to serve as a general declaration to humanity of the rulings it included, the circumstances and conditions that he wore, and the lofty faults and meanings that resulted from them. They have become human rules and moral standards. It is seen by everyone who aims to achieve good and human happiness. The significance of that prophetic sermon also lies in its complete consideration of the goals and objectives of the various Sharia, with its focus on caring for and achieving the most important of those objectives. It is necessary from them.

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