scholarly journals Sumber Hukum Islam Menurut Doktrin Akhlus Sunnah Wal Jama'ah

2021 ◽  
Vol 5 (01) ◽  
pp. 1-24
Author(s):  
Aji Setiawan ST
Keyword(s):  
Social Construction ◽  
Islamic Law ◽  
Do So ◽  
Divine Law

أجاران إسلام ديياكيني أوليه أومات إسلام سيباڬإي أجاران ياڠ بيرسومبير ڤادا وهيو ألله (ديفيني لأوو). كيياكينان إيني ديداساركان ڤادا كيۑاتأن بهوا سومبير أجاران إسلام أدالاه القرأن دان سنّه. كيمودييان دالام سيتّيڠ سيجاراه, ڤروسيس تيربنتوكۑا حوكوم إسلام سيجاتيۑا هاۑا بيرلڠسوڠ ڤادا ماسا نبي محمّد س أ و. هال إيني ليبيه ديسيبابكان كارينا نبي محمّد ميمڤوۑاهي كيويناڠان دان أوتوريتاس ڤينوه, بهكان ميليكات ڤادا ديريۑا ليڬيتيماسي تييولوڬيس أونتوك ميلاكوكان هال إيتو. سيمينتارا ڬينيراسي-ڬينيراسي سيتيلاه نبي محمّد هاۑا بيرفوڠسي أونتوك ميڠيمباڠكان كونستروكسي داسار حوكوم ياڠ تيلاه ديباڠون سيبيلومۑا. فينومينا إيني تيرليهات دالام إجتهاد ڤارا فوقهأ ڤادا سيتيياڤ ڤيرييودي ياڠ تيلاه ميڠهاسيلكان ڤرودوك فقّيه ميلالوهي ميتودولوڬي أوصول فقّيه ديڠان موديفيكاسي-موديفيكاسي تيرتينتو ياڠ تيداك ليڤاس داري كيراڠكا ألقرأن دان سنّه. تينتو ساجا, موديفيكاسي إيني ميروڤاكان هاسيل تاوار-ميناوار انتارا فقّيه ديڠان ديناميكا كونستروكسي سوسييال, بودايا, دان نيلإي-نيلإي دالام ماشاراكات. Ajaran Islam diyakini oleh umat Islam sebagai ajaran yang bersumber pada wahyu Allah [divine law]. Keyakinan ini didasarkan pada kenyataan bahwa sumber ajaran Islam adalah Al-Quran dan sunnah. Kemudian dalam setting sejarah, proses terbentuknya hukum Islam sejatinya hanya berlangsung pada masa Nabi Muhammad SAW. Hal ini lebih disebabkan karena Nabi Muhammad mempunyai kewenangan dan otoritas penuh, bahkan melekat pada dirinya legitimasi teologis untuk melakukan hal itu. Sementara generasi-generasi setelah Nabi Muhammad hanya berfungsi untuk mengembangkan konstruksi dasar hukum yang telah dibangun sebelumnya. Fenomena ini terlihat dalam ijtihad para fuqaha pada setiap periode yang telah menghasilkan produk fikih melalui metodologi ushul fikih dengan modifikasi-modifikasi tertentu yang tidak lepas dari kerangka Al-Quran dan Sunnah. Tentu saja, modifikasi ini merupakan hasil tawar-menawar antara fikih dengan dinamika konstruksi sosial, budaya, dan nilai-nilai dalam masyarakat. Islamic teachings are believed by Muslims to be based on divine law. This belief is based on the fact that the source of Islamic teachings is the Koran and the Sunnah. Then in the historical setting, the process of forming Islamic law actually only took place during the time of the Prophet Muhammad. This is more because the Prophet Muhammad had full authority and authority, even attached to him the theological legitimacy to do so. Meanwhile, the generations after the Prophet Muhammad only functioned to develop the basic legal constructs that had been built before. This phenomenon can be seen in the jurists' ijtihad in each period that has produced fiqh products through the ushul fiqh methodology with certain modifications that cannot be separated from the framework of the Al-Quran and Sunnah. Of course, this modification is the result of bargaining between fiqh and the dynamics of social construction, culture, and values ​​in society.

Theorizing Charismatic Authority in Early Islamic Law*

2007 ◽  
Vol 1 (2) ◽  
pp. 129-158
Author(s):  
Jonathan E. Brockopp
Keyword(s):  
Dynamic Model ◽  
Islamic Law ◽  
Religious Traditions ◽  
Islamic Studies ◽  
Long Line ◽  
Charismatic Authority ◽  
Early Islamic ◽  
Do So

In Islamic Studies, charisma has usually been reserved for the study of marginalized individuals. I argue here that charisma may also be applied to leadership among legal scholars. To do so, I join a long line of scholars who have modified Max Weber’s initial insights, and put forth a new, dynamic model of charismatic authority. The purpose of my model is to account for the fact that religious histories emphasize the uniqueness of the originating charismatic event, be that Prophet Muhammad’s revelations, Jesus’ theophany or the Buddha’s enlightenment, while at the same time recognizing that the charismatic cycle never quite ends. In contrast with Weber, I argue that charismatic authority in religious traditions is best understood as a network of influence and interaction through which the routinization of charisma reinterprets and redefines the meaning of the originating charismatic event.

scholarly journals Classification of Women in The Class Concept of Dowry: A Study of Berger and Luckmann's Social Construction

2021 ◽  
Vol 16 (1) ◽  
pp. 152-182
Author(s):  
Ahmad Arif Masdar Hilmy ◽  
Ria Cahyaning Utami
Keyword(s):  
Social Construction ◽  
Islamic Law ◽  
Field Research ◽  
Religious Texts ◽  
Social Construction Theory ◽  
The People ◽  
The Status ◽  
Qualitative Descriptive

The determination of the dowry in the marriage of the people of Karangsono Village was originally based on the rules of Islamic law, namely by using the principles of convenience, lightness, and simplicity. However, people's lives that are never stagnant make them always interact with each other, thus forming a new concept of dowry determination in the community. The purpose of this article is to determine the description and implementation of the concept of the dowry class in the community marriage of Karangsono Village and to review it using the perspective of the social construction theory. This field research used a qualitative descriptive method and data analysis used Berger and Luckmann's social construction theory. Data were collected through document study, interviews, and observations. This research resulted in conclusions: (1) The concept of the dowry class in the community marriage of Karangsono Village is based on the classification of the prospective bride, which is seen from the status of a virgin or widow, her beauty, and age. The higher the quality of the woman, the higher the dowry she can get, (2) The determination of the dowry in Karangsono Village has undergone a social construction based on three simultaneous processes. The externalization process is illustrated through adaptation to religious texts and life being experienced. The process of objectivation here gives birth to new meanings, which are manifested in the actions of the wider community so that they become objective facts. The process of internalization is illustrated by the affirmation in the consciousness experienced subjectively.(Penentuan mahar dalam perkawinan masyarakat Desa Karangsono mulanya didasarkan pada aturan hukum Islam, yakni dengan menggunakan asas kemudahan, keringanan dan kesederhanaan. Namun kehidupan masyarakat yang tidak pernah stagnan, membuat mereka selalu berinteraksi satu sama lain, Tujuan artikel ini ialah untuk mengetahui deskripsi dan implementasi konsep kelas mahar dalam perkawinan masyarakat Desa Karangsono, serta ditinjau menggunakan perspektif teori konstruksi sosial. Penelitian lapangan ini menggunakan metode deskriptif kualitatif dan analisis datanya menggunakan teori konstruksi sosial Berger dan Luckmann. Pengambilan data dilakukan melalui studi dokumen, wawancara dan observasi. Penelitian ini menghasilkan beberapa kesimpulan: (1) Konsep kelas mahar dalam perkawinan masyarakat Desa Karangsono ialah berdasarkan klasifikasi yang dimiliki calon pengantin perempuan, yakni dilihat dari status perawan atau janda, paras kecantikan dan usianya. Semakin tinggi kualitas yang dimiliki perempuan, maka semakin tinggi pula mahar yang bisa didapatkannya, (2) Penentuan mahar di Desa Karangsono telah mengalami konstruksi sosial berdasarkan tiga proses simultan. Proses eksternalisasi tergambar melalui adaptasi dengan teks-teks keagamaan dan kehidupan yang sedang dialami. Proses objektivasi disini melahirkan pemaknaan baru, yang termanifestasikan ke dalam tindakan-tindakan masyarakat luas sehingga menjadi kenyataan objektif dan biasa dilakukan dalam kehidupan sehari-hari. Proses internalisasi tergambar oleh penegasan dalam kesadaran yang dialami secara subjektif dan pentransferan akan pengetahuan tentang makna-makna objektif)

scholarly journals MASLAHAH MUNFARIDAH SEBAGAI JUSTIFIKASI DALAM PENGAMALAN HUKUM ISLAM

Asy-Syari ah ◽  
2019 ◽  
Vol 19 (1) ◽  
pp. 69-90
Author(s):  
Maulana Ni'ma Alhizbi
Keyword(s):  
Islamic Law ◽  
Philosophical Method ◽  
Legal Basis ◽  
Legal Provisions ◽  
Individual Welfare ◽  
Data Source ◽  
The Law ◽  
Do So

AbstractHumans as khalifatullah are provided by Allah with minds and qalbu, so they can differentiate mashlahah (good) from mafsadat (bad). The potential of minds, situation, condition, and environment of each person is different, that has made the mashlahah is different for each person. This study is aimed to determine the epistemological process of individual mashlahah to be a communal mashlahah. This research begins with the view that the door of ijtihad is always open to anyone who has the credibility to do so, and the notion that not every issue has been answered by previous fuqaha, and reaffirm Islam as the religion of rahmatan lil 'aalamiin This research applied the descriptive philosophical method, and used various books of scholars and experts that related to ushul fiqh, qaidah fiqh, and the objective of Islamic Law as data source. The results of this study show that epistemologically, individual welfare can be explored through understanding and analysis of two sources of Islamic law (the Qur'an and the Sunnah) about the ease in carrying out the legal provisions contained in it as stipulated in surah al-Baqarah verse 185 and 286, by using ushul fiqh and fiqh rules. The hadith of the Prophet لا ضرر ولا ضرار is a legal basis that can provide information about individuals mashlahah that can be used as a standard for public selfare. By refers to illat factors of law in every person, a law can be applied only to people who have equal illat. If all humans have the same illat, then the law can be applied to all humans.Keywords: mashlahah, the objective of Islamic law, ushul fiqh, fiqhAbstrakManusia sebagai khalifatullah dibekali oleh Allah dengan akal dan qolbu, akal dapat berfungsi untuk mengetahui mana hal yang mashlahah (baik), dan mana yang mafsadat (buruk).  Potensi akal, situasi, kondisi, dan lingkungan setiap orang berbeda-beda maka mashlahahnya pun akan berbeda pula satu sama lainnya. Penelitian ini bertujuan untuk memaparkan proses epistemologis kemaslahatan individu menjadi kemaslahatan yang umum serta dasar hukum yang melandasinya. Penelitian ini berawal dari pandangan bahwa pintu ijtihad selalu terbuka bagi setiap orang yang mempunyai kredibilitas untuk melakukannya, dan anggapan bahwa tidak setiap persoalan yang ada sekarang sudah dijawab oleh para fuqaha terdahulu, juga harus adanya pemikiran kembali terhadap Islam dan mengukuhkannya sebagai agama rahmatan lil ‘aalamiin. Metode penelitian yang digunakan adalah metode filosofis deskriptif, dengan sumber data adalah kitab-kitab karya ulama dan para pakar ushul fiqh yang berhubungan dengan Tujuan Hukum Islam, Mashlahah, Qaidah Fiqh dan Qaidah Ushul Fiqh. Hasil penelitian menunjukan bahwa secara epistemologis, kemash­lahatan perseorangan dapat digali melalui pemahaman dan analisis terhadap dua sumber hukum Islam (al-Qur’an dan al-Sunnah) tentang kemudahan-kemudahan dalam menjalankan ketentuan hukum yang ada di dalamnya seperti dalam surat al-Baqarah ayat 185 dan 286, dengan menggunakan kaidah ushul fiqh dan kaidah fiqh untuk men­jelaskan keduanya. Hadits Nabiلا ضرر ولا ضرار  merupakan landasan hukum yang dapat memberikan keterangan tentang kemash­lahatan individu yang bisa dijadikan standar dari kemashlahataan umum. Dengan melihat kepada faktor illat hukum pada setiap individu, hukum dapat diterapkan hanya kepada orang yang mempunyai persamaan dalam illat hukum. Apabila seluruh manusia memiliki illat hukum yang sama maka hukum dapat diberlakukan kepada seluruh manusia.Kata kunci: mashlahah, tujuan hukum Islam, ushul fiqh, fiqh 

3. Atheist ethics

2021 ◽  
pp. 39-58
Author(s):  
Julian Baggini
Keyword(s):  
Personal Choice ◽  
Moral Thinking ◽  
Euthyphro Dilemma ◽  
Secular Ethics ◽  
The Individual ◽  
Do So ◽  
Divine Law

‘Atheist ethics’ argues that atheists are not only capable of leading moral lives, they may even be more able to do so than those who confuse divine law and punishment with right and wrong. The Euthyphro dilemma is very powerful argument against the idea that God is required for morality. An objection to the possibility of a godless morality is the degree of personal choice it seems to leave to the individual. It is important to identify the source(s) of morality and look at the concept of moral thinking. Ultimately, many remain unconvinced that secular ethics really can thrive without some kind of religious foundation.

Hypergrowth Exit Mindset: Destroying Societal Wellbeing through Venture Capital Biased Social Construction of Value

2020 ◽  
Vol 29 (4) ◽  
pp. 471-474
Author(s):  
Laura Lam ◽  
Marc-David L. Seidel
Keyword(s):  
Social Construction ◽  
Venture Capital ◽  
Research Area ◽  
Exit Strategy ◽  
Innovation Ecosystems ◽  
Socially Constructed ◽  
Laser Focus ◽  
Antecedents And Consequences ◽  
Do So

Exit! Exit! Exit! Our innovation ecosystems are focused on this goal above all else, thanks to the reliance on venture capital. Young potential entrepreneurs talk about exit strategies before even creating an innovation or starting a business. Our innovation ecosystems push them to do so in many ways. Seemingly straightforward questions to budding entrepreneurs such as “What is your exit strategy?” drastically shift focus and outcomes away from creating long–term societally beneficial innovations. We argue that this hypergrowth exit mindset is destroying societal wellbeing due to its laser focus on increasing socially constructed exit value above all else. As a field we need much more research about the antecedents and consequences of the mindset, as well as research informed alternative innovation models. To address this fertile research area, we call for more research on alternative models of innovation built upon societal wellbeing as opposed to exit valuations.

Communal Legal Entities in a Muslim Setting Theory and Practice:

1996 ◽  
Vol 3 (1) ◽  
pp. 75-90 ◽  
Author(s):  
Amnon Cohen
Keyword(s):  
Sixteenth Century ◽  
Jewish Community ◽  
Islamic Law ◽  
Theory And Practice ◽  
Legal Entity ◽  
Legal Fiction ◽  
Setting Theory ◽  
Do So ◽  
Legal Entities

AbstractAlthough there is no term or concept in Islamic law that signifies a communal legal entity, traditional Muslim societies contained several communal entities, such as the Ṭāʾifa or “community”. Such an entity manifests itself in several documents from the sijill of sixteenth-century Jerusalem that deal with relations between the Jewish community and Muslim authorities. For example, when the Jews of Jerusalem attempted to lease a plot for their cemetery, they could not do so as a community, for no such legal entity existed. For this reason, they designated three individuals in whose name the lease was issued, perhaps in an effort to bridge the gap between theory and practice. This was not a mere legal fiction (ḥīla), for when Muslim waqf authorities subsequently determined that one of the three lessees had died, it declared one-third of the lease to be null and void. The Jewish community never challenged this ruling. As demonstrated in this article, the Jewish community applied the same stratagem to other financial matters.

scholarly journals Canadian Identity and Canada’s Indian Residential School Apology

eTopia ◽  
2010 ◽  
Author(s):  
Jason Stabler
Keyword(s):  
Social Construction ◽  
Indigenous Peoples ◽  
Residential Schools ◽  
Residential School ◽  
Canadian Society ◽  
Canadian Identity ◽  
The Social ◽  
Indigenous Children ◽  
State Relations ◽  
Do So

Canada’s more than century-long Indian Residential Schools system transferred Indigenous children from their homes and communities to state- and church-run schools with the goal offacilitating their assimilation into Canadian society. In 2008, Canada delivered an official apology for its role in the system and its legacy. This apology has the potential to heal Indigenous/Settler-state relations, but to do so it must transform existing relationships and further simple coexistence as a reconciliation mechanism. The social construction of Canadian identity as lawful and benevolent may present a barrier in achieving these goals and may ultimately hinder meaningful reconciliation with Indigenous peoples.

scholarly journals The Theory of Higher Objectives and Intents of Islamic Law (Maqasid Al-Shariah) as One of Instrument of Ijtihad According to Imam al-Shatibi in Al-Muwafaqat Fi Ushli Al-Syari`ah

2021 ◽  
Vol 23 (2) ◽  
Author(s):  
Al Ikhlas Al Ikhlas ◽  
Desi Yusdian ◽  
Alfurqan Alfurqan ◽  
Murniyetti Murniyetti ◽  
Nurjanah Nurjanah
Keyword(s):  
Islamic Law ◽  
The Third ◽  
The Law ◽  
Holy Book ◽  
Divine Law

As written in Al-Muwâfaqât Fi Ushûli Al-Syari'ah, Imâm Al-Shatibi explained that every divine law (the command of Allah) must be prescribed on purposes and objectives. The desired objective of law is to fulfill for the benefit of humankind. Imâm Al-Shatibi divided the higher objectives of law into two categories: (1) the objectives of the Lawgiver (Allah as the Lawgiver), and (2) the human objectives (the benefits that refer to human as the doer of Law). The human objectives are defined in three scales: from the ‘essential’ (dharûriyat), to the ‘necessary’ (hajiyât), and to the ‘complementary’ (tahsiniyât). Furthermore, Imam Al-Shatibi explained that there are four steps in understanding the human objectives. The first is understanding maqasid (the objectives) through the purity of the command and prohibitions. Second,it is understanding maqasid through the existence of ‘illah (basis) contained in commands and prohibitions. And the third, understanding the maqasid through the law that related to 'adah (habit) and 'ibadah (worship) which have the main and additional objectives. Fourth, understand the maqasid through silence due to the absence of any occasions or circumstances for further declaration related to the certain matter. In other word, for certain issue, there is no evidence from the Holy book that provides the reasons of the law implementation even though there is a meaning (ma’na) behind the revelation.

scholarly journals Perlindungan Perempuan Korban Kekerasan Perspektif Hukum Islam

2017 ◽  
Vol 8 (2) ◽  
pp. 113
Author(s):  
Lukman Santoso ◽  
Bustanul Arifin
Keyword(s):  
Domestic Violence ◽  
Social Construction ◽  
Islamic Law ◽  
Family Members ◽  
Human Beings ◽  
Common Assumption ◽  
The Family ◽  
The Common

The issue of violence against wife physically and psychologically, today more frequent in the community. The factual reality shows that domestic violence against wife is a phenomenon that sometimes considered to be prevalent in society. The common assumption must not be separated from social construction in the society that the husband is the head of the family and has full authority to the family members, including his wife. In that context, this study attempts to analyze how the concept of the women protection as victims of domestic violence in Islamic law. In the context of the protection of women in the household, the texts of the Quran give many answers that require embodiment household with ma'ruf relationship in the sense of equal, fair and democratic. It is confirmed that Islamic law carries a mission of<br />protection, which is a mercy for all human beings on earth. It also harmonized with applicable laws protecting women in Indonesia today.<br />Persoalan kekerasan terhadap istri secara fisik maupun psikis, dewasa ini semakin sering terjadi di masyarakat. Realita tersebut secara faktual menunjukkan bahwa kekerasan dalam rumah tangga terhadap istri, merupakan suatu fenomena yang terkadang dianggap lazim di lingkungan masyarakat. Anggapan lazim ini tentunya tidak terlepas dari konstruksi sosial yang berkembang di tengah masyarakat bahwa suami adalah kepala keluarga dan memiliki otoritas penuh terhadap anggota keluarga termasuk isteri. Dalam konteks itu kajian ini berupaya mengupas tentang bagaimana konsep perlindungan terhadap perempuan korban KDRT dalam hukum Islam. Dalam konteks perlindungan perempuan dalam rumah tangga,teks-teks al-Qur’an memberikan banyak jawaban yang mengharuskan perwujudan hubungan rumah tangga secara ma’ruf dalam arti setara, adil dan demokratis. Hal ini menegaskan bahwa hukum Islam membawa misi perlindungan, yaitu sebagai rahmat bagi seluruh manusia di muka bumi. Hal ini juga diharmonisasikan dengan hukum perlindungan perempuan yang berlaku di Indonesia saat ini.

scholarly journals Joseph Schacht’s Concept of Right in Islamic Law: An Analysis

2021 ◽  
Vol 40 (- 1) ◽  
Author(s):  
Sohail Khan ◽  
Habib Ur Rehman
Keyword(s):  
Islamic Law ◽  
Divine Law

While writing about the sacred law of Islam, Joseph Schacht expresses his concerns and doubts about the origins of Islamic law calling it Muhammadan Jurisprudence. He believed that Islamic law is not a Divine law and that Prophet Muhammad (peace be upon him) had no role as a legislator. Schacht’s writings influenced many Western scholars, many of whom subscribe to his thesis. This paper discusses Schacht’s approach towards Islamic law which he calls Muhammadan jurisprudence and continues to analyze his assumption that Islamic Law does not recognize the term right, comparing it with thoughts and opinions of other scholars and mentioning evidences brought forth by both the parties.

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