scholarly journals Mafhum an-Nahyi Baina al-Balaghiyyin wa al-Ushuliyyin

2017 ◽  
Vol 1 (2) ◽  
pp. 179
Author(s):  
Bambang Bambang ◽  
Hazuar Anas
Keyword(s):  
Islamic Law ◽  
The Other ◽  
Good Communication ◽  
The Law ◽  
The Difference ◽  
Object Of Study

The Nahi study is one of the studies of concern among scholars Balaghah and Ushul fiqih. The source of the difference between the two branches of the discipline refers to the object of study and the goal to be achieved between the two. The object of Balajiah scholars' study is related to the meaning of language contained in the uslub nahi and how the use of uslub nahi in the language of good communication and effective so that there is no communication error between the speaker and the other person. The result of their discussion is that the uslub nahi contains two meanings namely the essential meaning and metaphor. The intrinsic meaning is the prohibition arises from a speaker whose position is superior to the opposite speaker, while the meaning of metaphoric is contrary to the intrinsic meaning, and this change of meaning can be analyzed through the context of the use of language. As for ulama ushul fiqih, their study of nahi is not to explore the meaning of the language contained in uslub nahi, but focused to explore the content of islamic law contained in uslub nahi. The conclusion of their study that nahi sometimes implicate the law cancellation of something that is prohibited either in the form of acts or the other, and sometimes also nahi not implicate cancellation of what is prohibited.

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 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 Analisis Hukum Bunga Bank Ditinjau dari Perspektif Maqashid Syariah

2019 ◽  
Vol 3 (1) ◽  
Author(s):  
Sya Rifah Isnaeni
Keyword(s):  
Islamic Law ◽  
Conceptual Approach ◽  
Operational Costs ◽  
Library Research ◽  
The Law ◽  
The Difference ◽  
Conventional Banks

The background of this research is the exixtance of the difference opinion between ulama and moslem scholars about the law of interest in Islam, which is until now still not discovered the solusion opinion and it make interesting for the researcher to make a research about the object more deep and more wide. But the researcher will not use Islamic law perspective as analysis basic, the researcher will use the objectives of sharia as analysis basic.This research is limited by several problems as following: (1) Why bank interest is needed by conventional banks? And (2) How is the law of interest if observed from the objectives of syariah (maqashid sharia)?This research is a library research. In this research the researcher choose to use a conceptual approach because the purposes which need to be achieved trouhg this research is to result an Islamic law thought about the law of interest which is not being bounded by the opinions or theories launched by majority of the moslem scholar. So this research can originally refer to the objectives of the sharia as what has been agreed by majority of ulama.The results of this research there are: (1) the interest is a money amount addition which have to paid by bank to the costumer based on the loan percentage that given by bank to their customer. Bank interest is used for the Bank's operational costs, if there is no interest instrument, it is likely that the Bank will not be able to survive. And (2) there are three opinions of ulama’s law judgments about the law of interest, it is forbidden (haram), permitted (halal) and dubious (shubhat). If this law opinions observed based on the objevtives of sharia, the researcher can make a conclusion that the opinion which is permit the interest is the most according to the objectives of sharia, and it is related to the concept of hifz al-nafs (take care of soul) and hifz al-mâl(take care of property) than the opinion whih has been forbid the interest. The permitted law of interest in the concept of hifz al-nafs (take care of soul) can be located in the dharuriyah, hajiyah and tahsiniyah degrees. While The permitted law of interest in the concept ofhifz al-mâl(take care of property)can be located in the dharuriyah and hajiyah degrees. Keywords: Interest, Usury, Maqashid Sharia, hifz al-nafs (Take care of soul), hifz al-mâl (Take care of Property).

scholarly journals IV. On a new manometer, and on the law of the pressure of gases between 1⋅5 and 0⋅01 millimetres of mercury

1901 ◽  
Vol 196 (274-286) ◽  
pp. 205-223 ◽  
Keyword(s):  
The Other ◽  
Differential Manometer ◽  
Narrow Passage ◽  
The Law ◽  
The Difference ◽  
Boyle’S Law

The behaviour of air and other gases at low densities is a subject which presents peculiar difficulties to the experimenter, and highly discrepant results have been arrived at as to the relations between density and pressure. While Mendeleef and Siljerström have announced considerable deviations from Boyle’s law, Amagat finds that law verified in the case of air to the full degree of accuracy that the observations admit of. In principle Amagat’s method is very simple. The reservoir consists mainly of two nearly equal bulbs, situated one above the other and con­nected by a comparatively narrow passage. By the rise of mercury from a mark below the lower bulb to another on the connecting passage, the volume is altered in a known ratio which is nearly that of 2:1. The corresponding pressures are read with a specially constructed differential manometer. Of this the lower part which penetrates the mercury of the cistern is single. Near the top it divides into a U, widening at the level of the surface of the mercury into tubes of 2 centims. diameter. Higher up again these tubes re-unite and by means of a three-way tap can be con­nected either with an air-pump or with the upper bulb. Suitable taps are provided by which the two branches can be isolated from one another. During the observa­tions one branch is vacuous and the other communicates with the enclosed gas, so that the difference of levels represents the pressure. This difference is measured by a cathetometer. It is evident that when the pressure is very low the principal difficulty relates to the measurement of this quantity, and that the errors to be feared in respect to volume and temperature are of little importance. Amagat, hilly alive to this aspect of the matter, took extraordinary pains with the manometer and with the cathetometer by which it was read. An insidious error may enter from the refraction of the walls of the tubes through which the mercury surfaces are seen. But after all his precautions Amagat found that he could not count upon anything less than 1/100 millim., even in the means of several readings. It may be well to give his exact words (p. 494):—“Dans les expériences dont je donnerai plus loin les résultats numériques, les déterminations sont faites en général en alternant cinq fois les lectures sur chaque menisque; les lectures étaient faites au demi-centième, et les divergences dans les séries régulières oscillent ordinairement entre un centième et un centième et demi; en prenant la moyenne, il ne faut pas compter sur plus d’un centième; et cela, bien entendu, sans tenir compte des causes d’erreur indépendantes de la lecture cathétometrique . . . . . . Les résultats numériques consignés aux Tableaux que je vais donner maintenant sont eux-mêmes la moyenne de plusieurs expériences; car, outre que les lectures out été faites en général cinq fois en alternant, on est toujours, après avoir réduit le volume à moitié, revenu au volume primitif, puis au volume moitié: chaque expérience a done été faite aux moins deux fois, et sou vent trois et quatre.”

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 KEDUDUKAN DISSENTING OPINION DALAM PERKARA TINDAK PIDANA KORUPSI

2018 ◽  
Vol 2 (2) ◽  
pp. 203-217
Author(s):  
Dewi Ratnasari Rustam
Keyword(s):  
Rule Of Law ◽  
Freedom Of Speech ◽  
The Other ◽  
Court Ruling ◽  
The Rule Of Law ◽  
The Public ◽  
Other Hand ◽  
Difference Of Opinion ◽  
The Law ◽  
The Difference

Dissenting opinion is the difference of opinion between the Tribunal judges who handle certain a matter with other judges of the Tribunal dealing with certain cases. Dissenting opinion does not have the force of law because it cannot be the Foundation for the inception of the award. Dissenting opinion itself is an aspect of the law that need to be examined in order to prevent the formation of false opinion among the public. So, nowadays have started to formed the perception that dissenting opinion was an engineering law, instead of enforcing the rule of law but rather media that gave the opportunity for the defendant in corruption regardless of criminal trapping; but on the other hand is a form of difference of opinion and the independence of the judges as the metre is guaranteed by the provisions of the law; that the importance of dissenting opinion in the Court ruling was the judge's opinion be weighted, in an attempt of law appeal or cassation; as an indicator to determine the career judge, as an attempt to avoid the practice of corruption, Collusion and Nepotism (KKN) and the judicial mafia; as a real step towards the transparency of judicial democratization; the judiciary; and kemandiarian the judge require the freedom of speech.

scholarly journals Analisis Perbandingan Fatwa Malaysia dan Indonesia: Kajian Terhadap Isu-Isu Halal yang Terpilih

2018 ◽  
Vol 13 (1) ◽  
pp. 16-32
Author(s):  
Norhidayah Pauzi ◽  
Saadan Man ◽  
Syed Mohd. Jeffri Syed Jaafar
Keyword(s):  
Islamic Law ◽  
Cross Contamination ◽  
Interview Methods ◽  
The Law ◽  
The Difference

In the determination of Islamic law, there are two main principles used namely 'al-thabit' and 'al-mutaghayyir'. With the principle of 'al-thabit' and 'al-mutaghayyir' proves that Islam is practiced at all times and circumstances as Islam accepts any changes or differences that occur in society as long as it does not violate the fundamental principles of Islam. The difference in fatwa decisions issued between Malaysia and Indonesia has caused polemic among Muslims. Hence, this article will analyze the fatwas that have been decided between Malaysia and Indonesia on certain selected halal issues. Methods of documentation and interview methods have been used to obtain authentic and authoritative data. The findings show that Malaysia is still bound by the practice of Syafii Madhhab in determining the law on halal products. In contrast to Indonesia that is open to accepting views other than the Shafii Madhhab in determining the law besides taking different uruf and maslahah in both countries. Keywords: fatwa, halal, halal standard, cross-contamination. ABSTRAK: Dalam penentuan hukum Islam, terdapat dua prinsip utama yang digunakan iaitu ‘al-thabit’ dan ‘al-mutaghayyir’. Dengan adanya prinsip ‘al-thabit’ dan ‘al-mutaghayyir’ membuktikan Islam sesuai dipraktikkan pada setiap masa dan keadaan kerana Islam menerima sebarang perubahan atau perbezaan yang berlaku dalam masyarakat selagi mana ia tidak melanggar prinsip-prinsip asas Islam. Perbezaan keputusan fatwa yang dikeluarkan di antara Malaysia dan Indonesia telah menimbulkan polemik dalam kalangan masyarakat Islam. Justeru, artikel ini akan menganalisis secara perbandingan fatwa yang telah diputuskan di antara Malaysia dan Indonesia terhadap beberapa isu halal yang terpilih. Metode dokumentasi dan metode temu bual telah digunakan untuk mendapatkan data-data yang sahih dan berautoriti. Dapatan kajian menunjukkan Malaysia masih terikat dengan pengamalan Mazhab Syafii dalam penentuan hukum terhadap produk halal. Berbeda dengan Indonesia yang terbuka dalam menerima pandangan selain Mazhab Shafii dalam menentukan hukum disamping pengambilan uruf dan maslahah yang berbeza di kedua-dua buah negara ini. Kata Kunci: fatwa, halal, piawaian halal, kontaminasi silang.

scholarly journals HIBAH SEMUA HARTA KEPADA ANAK ANGKAT (TELAAH KOMPARASI ANTARA KUH PERDATA DAN KHI)

2020 ◽  
Vol 8 (1) ◽  
pp. 109-140
Author(s):  
Nor Mohammad Abdoeh
Keyword(s):  
Islamic Law ◽  
Civil Code ◽  
Human Beings ◽  
Normative Approach ◽  
Qualified Person ◽  
Similarities And Differences ◽  
The Law ◽  
The Difference

One of the ways that human beings use to obtain treasure is grants. The grant process cannot be separated from the limit of the donated property. In reality, many people grant his wealth to his adopted son with all his possessions. It is a matter of the adopted child's position in the law. The purpose of this paper is to explain how the views of the Civil Code and the Islamic Law about grant and that comparation. The approach of this research with normative approach, by investigating whether it is according to the norms that apply. The conclusion of this research, that the rules of grant in the Civil Code and KHI actually have similarities and differences. The similarity of the two rules is seen in defining the meaning of the grant, its elements and similarity in judging a qualified person to do the grant. The difference of the rules are both seen in the share of grant distribution. The portion in KHI is a maximum of 1/3. The existence parts and restriction of the treasures in the grant is nothing but to protect from the tendency of the benefactor to ignore their family. While in the Civil Code based on Legitime Portie

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