scholarly journals EPISTEMOLOGI FIQH KEMADZHABAN NU

2018 ◽  
Vol 3 (2) ◽  
pp. 131-147
Author(s):  
Nashrun Jauhari Ratna Suraiya

The Nahdlatul Ulama (NU) is quite well known as a religious community organization that maintains the tradition of fiqh with civilization. Because since its inception it has made the ASWAJA ideology the basis of theology, adhering to one of the four schools; Hanafi, Maliki, Shafi'i, and Hambali as guidelines in the practice of Islamic law. The tradition of this diversity often gets criticism and even blasphemy from various parties regarding its validity to live a religious life. Because NU is considered to not have a strong methodology thinking ground, especially in the field of Islamic law. This study examines the epistemology of the NU's kemadzhaban fiq both regarding the meaning of NU about fiqh bermadhab and the methodology of fiqh based on madzhab. The results of this study found that, the tradition of bermadzhab fiqh had started since the time of the Companions of the Prophet, according to NU according to NU not only taqli> d blind to the statements of the texts of the yellow book but to follow and develop the concept of thinking of the priests in establishing the law, and the system the establishment of the NU formulation law really has a strong scientific footing.

2020 ◽  
Vol 9 (2) ◽  
pp. 204-216
Author(s):  
Septi Aji Fitra Jaya

National and state life cannot be separated from legal regulations. As a religious community, it is appropriate to obey the legal orders stipulated in a teaching, just as Islam also has rules and laws that must be obeyed by its adherents. The source of law in Islam is the al-Qur'an and Sunnah, the words of Allah and the Sunnah of the Prophet which are the main foundation in Islamic teachings. Understanding of the two sources of law is important because they cannot be separated from one another, there is a relationship between the two in explaining the applicable laws in Islam. So it is proper to understand the two sources of law to be the main thing, if there is an error in understanding between the two, it will damage the existence of the source of the law. By understanding the two sources of law, namely al-Qur'an and Hadith, you will get legal instructions that are in accordance with the guidance of the Shari'a and sunnah of the prophet Muhammad. This paper describes the existence between the two sources of Islamic law in its application in a pluralistic society, using thematic methods.


1970 ◽  
pp. 83-84
Author(s):  
Bishop George Khodor

It appears that we are witnessing a debate taking root between Muslim scholars or “propagandists” and the state over the issue of domestic violence which is a form of violence. These brothers see the proposed draft law to be at odds with Islamic law and use the latter to ensure that a woman is obedient to her husband. This is what little I read in the press. In the absence of the integral text refuting the law, you cannot take a position, especially if you are a non-Muslim. I expect there will be major divisions not only among the various religious communities, but also within one and the same religious community.


2019 ◽  
Vol 2 (1) ◽  
pp. 1
Author(s):  
Kresna Adi Prasetyo ◽  
Ridwan Arifin

Hukum merupakan suatu hal yang melindungi hak seseorang dan suatu hal yang digunakan untuk membuat ketertiban di masyarakat, hukum di Indonesia adalah hukum peninggalan dari Belanda, Indonesia belum mampu membuat hukum sendiri. Meskipun hukum itu memiliki sifat yang memaksa dan memiliki sanksi yang tegas tetapi masih ada saja masyarakat yang tidak mau mematuhi hukum dan melanggarnya negara pun juga merasa kesusahan karena Indonesia adalah negara yang terdiri dari pulau-pulau yang dipisahkan oleh lautan yang luas, oleh karena itu Indonesia memiliki keanekaragaman budaya, bangsa, agama, ras, suku. Indonesia adalah negara yang berprinsip sesuai dengan sila pertama yaitu Ketuhanan Yang Maha Esa dengan sila pertama tersebut Indonesia merupakan negara yang beragama meskipun bukan negara yang hanya menganut satu agama. Agama dapat hidup dan berkembang di Indonesia karena ada perlindungan hukumnya dan para pemeluk agama berhak melaksanakan dan mengembangkan agamanya berdasarkan kepercayaanya, dan karena keanekaragaman inilah yang menyebabkan berbagai permasalahan dapat terjadi di Indonesia salah satunya adalah penistaan agama, apabila menyinggung masalah agama masyarakat Indonesia sangat sensitif sekali mengenai hal tersebut. Kegiatan yang dilakukan oleh sekelompok ataupun individu yang didasarkan kepada pelecehan terhadap suatu keyakinan agama dan dilakukan dengan cara yang menyimpang dari ajaran agama yang bersangkutan sehingga menimbulkan keresahan terhadap kehidupan beragama menyebabkan timbulnya kerawanan dalam kehidupan masyarakat antar umat beragama. Di Indonesia telah ada Undang-undang dan pasal yang mengatur mengenai permasalahan penistaan agama yang terdapat dalam KUHP pasal 156, 156 a termasuk dalam tindak pidana pelecehan. Masyarakat di Indonesia harus memiliki atau menanamkan sifat toleransi dalam diri mereka agar terhindar dari segala macam permasalahan yang dapat memicu timbulnya konflik yang menyebabkan perpecahan ditengah-tengah masyarakat. Law is something that protects a person's rights and something that is used to make order in society, the law in Indonesia is a legacy from the Netherlands, Indonesia has not been able to make its own laws. Even though the law has a compelling nature and has strict sanctions but there are still people who do not want to obey the law and violate the state, they also feel troubles because Indonesia is a country consisting of islands separated by vast oceans, therefore Indonesia has a diversity of cultures, nations, religions, races, tribes. Indonesia is a principled country in accordance with the first principle, namely the Almighty Godhead with these first precepts. Indonesia is a religious country even though it is not a country that only adheres to one religion. Religion can live and develop in Indonesia because there is legal protection and religious believers have the right to implement and develop their religion based on their beliefs, and because of this diversity causes various problems to occur in Indonesia, one of which is blasphemy, when it touches on the religious issues of Indonesian society about that. Activities carried out by groups or individuals that are based on harassment of a religious belief and carried out in a way that deviates from the relevant religious teachings so as to cause anxiety towards religious life causing vulnerability in the life of the inter-religious community. In Indonesia there are laws and articles governing the issue of blasphemy contained in the Criminal Code article 156, 156 a including in criminal acts of abuse. Communities in Indonesia must have or instill the nature of tolerance within themselves in order to avoid all kinds of problems that can trigger conflicts that cause divisions among the community.


2020 ◽  
Vol 21 (2) ◽  
pp. 170-188
Author(s):  
Paiz Hassan ◽  
Mohd Anuar Ramli

The indigenous people are rich with unique customs and culture that have been passed down through ages. These people are deeply influenced by the beliefs of animism and nature. They uphold the custom practised in all aspects of life. The presence of Islam at the centre of their lives brought significant changes in the framework of religious life to the belief in the Oneness of God and at the same time clashes occurred with local custom. To oppose the tradition means to create disagreement with the locals and erode their identity which will lead to conflict if it is not managed in harmony. Nevertheless, Islam is a universal religion which is able to play a role in interacting with local customs through various instruments, including the `urf. In this regard, this study aims to discuss the role of `urf in managing the culture of the indigenous people. To achieve the objective, the researchers have utilized the library research by referring to the literatures related to the discussion of Islamic scholars in various disciplines of fiqh and usūl al-fiqh. The research found that the tradition of the indigenous people can be maintained, either to be fully accepted when it is not contradicted to the Islamic law, or to be modified so it will be parallel with the standard of the `urf. Whereas, tradition which violates the law especially the practice of animism is intransigently rejected. Masyarakat orang asli kaya dengan pelbagai adat resam dan budaya unik yang diwarisi sejak turun temurun. Tradisi mereka banyak dipengaruhi oleh kepercayaan animisme dan alam semula jadi. Mereka menjunjung tinggi adat yang diamalkan dalam segenap aspek kehidupan. Kehadiran Islam di tengah kehidupan mereka membawa perubahan yang signifikan dalam kerangka kehidupan beragama kepada kepercayaan Tuhan yang Esa dan pada masa yang sama berlaku pertembungan dengan adat masyarakat setempat. Menentang tradisi bererti membawa kepada permusuhan dengan warga setempat dan menghilangkan identiti mereka sehingga jika tidak dilestarikan secara harmoni akan menimbulkan konflik. Namun begitu, Islam sebagai agama yang universal mampu berperanan dalam interaksi dengan adat setempat melalui pelbagai instrumen antaranya adalah uruf. Sehubungan itu, kajian ini akan membincangkan peranan uruf dalam menangani budaya masyarakat orang asli. Bagi mencapai objektif tersebut, pengkaji menggunakan kajian kepustakaan sepenuhnya dengan menelusuri literatur berkaitan dengan perbincangan sarjana Islam dalam pelbagai disiplin ilmu fiqh dan usul fiqh. Hasil kajian mendapati tradisi masyarakat orang asli boleh dikekalkan sama ada diterima sepenuhnya sekiranya tidak bertentangan dengan hukum syarak atau dilakukan modifikasi supaya selari dengan piawaian uruf. Manakala adat yang menyalahi terutamanya fahaman animisme ditolak sepenuhnya tanpa kompromi.


2020 ◽  
Vol 5 (2) ◽  
pp. 180-201
Author(s):  
Winarno Winarno

One of the legal istinbath methods which must be considered to provide answers to new cases that have emerged in Islamic law is al-'urf. Al-'Urf are customs, habits or traditions that occur repeatedly or continuously in an area or place and are practiced by the wider community so that they become a part of religious life. Principally, al-'urf is divided into two parts, namely al-'urf shahih and al-'urf al-fasid. Al-ʻUrf Al-Sahih is the custom which is practiced by the community at large, is justified by common sense considerations and has a noble or advantageous impact on life and does not intrude the provisions of the Qur'an and Hadith of Rasulallah saw. Meanwhile, Al-ʻUrf Al-Fasid is the opposite of al-'urf al-shahih is the custom of the community that cannot be justified by common sense and contradicts the values of the Qur'an and hadith. This paper raises an example of the application of al-'urf in the performance of ta'ziyah. The application of al-'urf in the performance of ta'ziyah is a custom, habit or tradition that is repeatedly carried out by the community. However, none of these practices contradict the values of the Qur'an and Hadith. Therefore, performance of ta'ziyah is justified by the law (sharia). Because everything that contains goodness values is highly recommended to do it. In fact, a good custom, tradition or habit can be considered for the construction of a law.


ALQALAM ◽  
2013 ◽  
Vol 30 (1) ◽  
pp. 1
Author(s):  
Muhammad Nadratuzzaman Hosen ◽  
Deden Misbahudin Muayyad

This article explains about the Islamic law of gift from Bank to customers related to saving and gyro accounts of Islamic Bank. The Islamic Banks give gift directly  and  indirectly  to  new  ettstomers  and  old  customers  through drawing  (qur'ah) or lottery and non-drawing. There are disputes (ikhtilaf) among Islamic Law  Experts (Fuqaha’) about the status of law when Islamic Banks give the gift. Hanafi and  Syafi'i  Schools  of thought  opined  that  the gift  can  be given  to  the customers as long as there is no agreement between bank and costomers meanwhile the banks still have a debt to consumers, this is permissible. Maliki and Hanbali schools opined that the gift is not permissible during the time of borrowing and lending. Majority Islamic Exsperts allow to give gift after banks have already paid­ back the debt to consumers as long as there is no agreement between bank and cusiomers, but Maliki School do not allow lo give gift at that condition. Also, for giving gift should free from gambling or elements of gambling (muqamarah).  The method of this article is using literature reviews from classical Islamic Law's books and contemporary Islamic law's books related to drawing or lottery and gambling, meanwhile the aims if this mticle are to investigate the law status if gift from bank to new customers and old customers with direct and indirect ways.   Keywords : gift, saving and gyro accounts, disputes, drawing and elements of gambling


2018 ◽  
Vol 11 (1) ◽  
pp. 60-78
Author(s):  
Aidil Alfin ◽  
Busyro Busyro

The differences of laws in marriage registration have generated argumentative conflicts among the ulama. Some of them agree and the others disagree. Ulama who agree say that proscribing secretly marriage (nikah siri) is in accordance to Islamic law. Even though the regulation about marriage registration has been written in The Indonesian Act No. 1 of 1974 on Marriage and in the Compilation of Islamic Law in Indonesian, the practice of secret marriage is still existed among Indonesian Muslim society. They base their practices on what some of local ShafiiyahUlema say all the time that this kind of marriage is in accordance to shari’ah. It is common to say that Shafi’ischool of law is the largest shari’ahschool of law in Indonesia. In the sociology of Islamic law, most of the scholars in Indonesia who adhere to the Shafi'i school and also most of the Indonesian Muslim community adhere to the same school, may have a significant influence on the constraints of reform of Islamic law related to the registration of marriages in particular and other matters about marriage in general contained in the Law No. 1 of 1974 and the Compilation of Islamic Law in Indonesia.


2020 ◽  
Vol 14 (2) ◽  
pp. 239-250
Author(s):  
Sarmo Sarmo

This article discusses the practice of changing waqf for socio-educational purposes. The jurists of the fiqh schools argue over the permissibility of exchanging waqf land. As a country where the majority of the population is Muslim, Indonesia has made the guidelines for waqf which are stated in the law. No. 41 of 2004 concerning Waqf, Government Regulation Number 42 of 2006 concerning the implementation of law number 41 of 2004, and the Compilation of Islamic Law in Indonesia. This study is field research conducted in Keniten Village, Kedungbanteng District, Banyumas Regency. This study concluded that the exchange of waqf land in this village was in accordance with the purpose of the waqf and in accordance with the law. No. 41 of 2004 Article 41 paragraph (3). The process of changing donated land for TK Diponegoro 136 is in accordance with Government Regulation Number 42 of 2006 concerning the implementation of law number 41 of 2004. Meanwhile, the relation of Islamic law to the exchange of waqf land in Keniten Village, Kedungbanteng District, Banyumas Regency is debated in accordance with the rules used by each jurisprudence school. Referring to the argument of jalb al-maṣāliḥ wa dar 'al-mafāsid, the exchange of waqf land in Keniten Village, Kedungbanteng District, Banyumas Regency is not against Islamic law because it brings more benefits.


2019 ◽  
Vol 13 (2) ◽  
pp. 187-202
Author(s):  
Hamid Pongoliu
Keyword(s):  
The Will ◽  

Gorontalo has a customary principle derived from sharia law, and the sharia law is sourced from the Qur'an, hadith, ijmak and qiyas (adati-hula'a to syara'a, syara'a hula'a to Kitabi), which should reflect the existence of the implementation of the distribution of inheritance in Islam in the Gorontalo community. This customary principle can be a source of law if it is a rational act, not immorality, done always repeatedly, does not bring harm and does not conflict with the law of sharak. But in reality there is the implementation of inheritance that violates Islamic law, namely the distribution by way of deliberation, the determination of the amount of heirs equally, the delay in the distribution of inheritance, wills with houses given to girls, wills not to distribute inheritance, distribution of assets it depends on the will of the heir and the delay in the distribution of inheritance on the grounds that one of the parents is still alive. The distribution by deliberation and determination of the amount of the portion for each heir are equally acceptable as long as they follow the guidelines of the Compilation of Islamic Law article 183 and the concept of takharruj which was previously preceded by the Shari'a division. After the heirs know the size of the portion, then they may agree to share it in their own way or leave the inheritance according to Shari'a and agree to give to each other with other heirs.


Author(s):  
Donald R. Davis

This chapter examines the history and use of maxims in legal traditions from several areas of the world. A comparison of legal maxims in Roman, Hindu, Jewish, and Islamic law shows that maxims function both as a basic tools for legal interpretation and as distillations of substantive legal principles applicable to many cases. Maxims are characterized by their unquestionable character, even though it is often easy to demonstrate contradictions between them. As a result, legal maxims seem linked to the recurrent desire for law to have a moral foundation. Although maxims have lost their purchase in most contemporary jurisprudence and legal practice, categories such as “canons of construction,” “legal principles,” and “super precedents” all show similarities to the brief and limited collections of maxims in older legal traditions. The search for core ideas underlying the law thus continues under different names.


Sign in / Sign up

Export Citation Format

Share Document