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Journal articles on the topic 'Fiqh al mu'amalat'
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1
Kamali, Mohammad Hashim. "Islamic Commercial Law." American Journal of Islam and Society 13, no. 2 (July 1, 1996): 197–212. http://dx.doi.org/10.35632/ajis.v13i2.2330.
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Introductory RemarksThe Islamic law of transactions (mu'amalat) has often been singled outas the most important area of contemporary research in Islamic theses, somuch so that, according to some observers, its priority is even higher thanthat of research in applied sciences and medicine. This status is due to thecritical importance of commercial transactions in the wealth generation andproductivity prospects of contemporary Muslim countries. New researchon issues of conventional fiqh al mu'amalat is essential for the viability andsuccess of economic development programs in Muslim countries. In recentdecades, research interest in fiqh al mu'amalat has been shifting increasinglyto specific themes and development of new operative formulas tostimulate profitable business in the marketplace. Evidently, futures tradingis one such theme where original ijtihad is required to enhance theprospects of economic success, especially in farming and agro-based industriesin developing Muslim countries.The futures market is where contracts for future sale and purchase canbe concluded for standardized quantities and qualities of commodities, currencies,bonds, and stocks. Ever since the large-scale inception of futuresmarkets in the early 1970s, new products and trading formulas in varioustrade sectors involving commodities, options, financial futures, and stockindex futures, among others, have increased so much that futures contractscurrently are available in over eighty commodities, ranging from foodgrains, oil and oil seeds, sugar, coffee, livestock, eggs, orange juice, cotton,rubber, precious metals, and currencies. In terms of volume, futures tradinghas far exceeded trading levels in conventional stocks and, currently, is thesingle most voluminous mode of commerce on the global scale ...
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Nurul Arafah, Shofy Liza. "MULTI AKAD (HYBRID CONTRACT) INOVASI PRODUK LEMBAGA KEUANGAN SYARIAH." EKSISBANK: Ekonomi Syariah dan Bisnis Perbankan 2, no. 2 (December 25, 2018): 49–54. http://dx.doi.org/10.37726/ee.v2i2.52.
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One of the parameters to assess whether a product meets sharia principles or not is to pay attention to the contracts and the various conditions used in the product. Products in Islamic finance activities, if against them are carried out by al-takyif al-fiqhi, some or even the majority of them contain several contracts. For example, in sharia credit card transactions there are ijarah, qardh and kafalah contracts, Islamic bonds contain at least mudharabah (or ijarah) and wakalah agreements, and sometimes with kafalah or wa'd, Islamic Swap contains several times the bargruq contract, bai ', wakalah, sharf and sometimes or always accompanied wa'ad. In every transaction, the contracts are carried out simultaneously or at least every contract contained in a product cannot be abandoned, because all of them are one entity. Such transactions are termed the multi contract (hybrid contract) which is now in the terminology of contemporary muamalat fiqh (fiqh al-mu'amalat al-maliyah al-mu'ashirah) called al-'uqud al-murakkabah.
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Dedi, Syarial. "The Arisan of Qurban in Islamic Economic Perspective." AL-FALAH : Journal of Islamic Economics 6, no. 1 (June 28, 2021): 85. http://dx.doi.org/10.29240/alfalah.v6i1.2282.
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Purpose: This research aims to answer the practice of qurban social gathering that has recently developed in society. There are two interesting things that need to be discussed; the first, in the arisan to conduct the lottery, Islam views the lottery as identical with gambling and the law is strictly forbidden. The second, social gathering is essentially a debt, while qurban worship is obligatory on people who can afford it. Obviously the debtor can't afford it. The conclusions, it was concluded that social gathering is generally classified as a mu'amalat activity that contains elements of mutual assistance. This activity has never been mentioned in the Qur'an or hadith directly, the law refers to the law of origin of mu'amalah, which is permissible. Design/Method/Approach: This research is a library research with a qualitative approach, and uses content analysis techniques with the ushul al-fiqh framework.Findings:He turns into haram, if it contains elements of usury, fraud and causes losses to other parties. The essence of arisan is debt, while qurban worship is borne by capable servants as the characteristics of Islamic law are not burdensome. The leaving worship beyond one's ability is not a sin.Originality/Values:
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S., Riyandi. "Fiqh Science Factors of Difference of Opinion (Analysis of the Relationship with Humans and Its Nature of Needs)." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 4, no. 1 (January 21, 2021): 465–71. http://dx.doi.org/10.33258/birci.v4i1.1628.
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Islam is a religion of rahmatan lil'alamin, in which various kinds of religious laws have been regulated, ranging from social issues to spiritual issues, where legal issues relating to humans are wrapped in a scientific discipline, namely the science of fiqh. This phenomenon can be seen clearly from the works of previous scholars, in which one of the problems of Islamic law is worship, mu'amalat munakahat and jinayat or in fiqh it is called rubu 'systematically structured science, this paper discussing the science of fiqh and the factors for the occurrence of differences of opinion among the imams school, the author uses a qualitative methodology using a historical opproach approach in order to provide data validity about the development of fiqh science. History records that fiqh has appeared since the time of Rasulullah SAW (fiqih waqi’ amali) and the time of the Companions. Fiqh developed gradually and preodised until it became a discipline rich in its ushul fiqh methodology. The main factor in the emergence of differences of opinion among the Imam of the Schools was due to their differences in translating Nash Al-Qur'an and Hadith as well as legal issues that were not contained in the Nashnya in the Al-Qur'an or Hadith by focusing on one discipline of Ushul Fiqih through the istimbat methodology through the Ijtihad of each Imam School. The relationship between fiqh and human deeds is always contaminated and cannot be separated from the problem of worship, because humans began at the time when they were subjected to the law of syara ', like it or not, humans have to deal with legal issues (khitabullah). The essence of human need is to get a life that is truly holy in the world and the hereafter, when viewed from the real side of life, humans need a life that is safe, peaceful, prosperous, just and safe. This can be felt and enjoyed if the human has knowledge.
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Jonwari, Jonwari. "NILAI-NILAI TASAWWUF DALAM FIKIH MU'AMALAH." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 11, no. 1 (June 10, 2017): 25–58. http://dx.doi.org/10.35316/lisanalhal.v11i1.175.
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Application concept in fiqh-tasawwuf that level of social reality. There is a serious controversian between fiqh and tasawwuf at stage of practitioner. Not infrequently, fiqh doctrine is always clashing with teachings of tasawwuf. From the assumption that fiqh is consider nuance legal-formal, rather than tasawwuf which is ethical value. Therefore, the law is binding and forcing while tasawwuf flexible. Then, that make fiqih rigid, stiff and inflexible. So often, fiqih does not seem to care about wishes of tasawwuf. On the contrary, at a further stage, some people who have reached the top of tasawwuf, feel unnecessary to formal rules of fiqh.
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Fageh, Achmad. "Implementasi Qawa’id Al-Fiqh Pada Prinsip-Prinsip Ekonomi Syariah." JES (Jurnal Ekonomi Syariah) 1, no. 2 (March 2, 2017): 257–65. http://dx.doi.org/10.30736/jes.v1i2.19.
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To assess and find a sharia law on contemporary issues, including economic activity, it is absolutely required ushul fiqh. Supposing, ushul fiqh is the production process to produce a product of jurisprudence by means of operational standards qawa'id fiqhiyyah. A law of fiqih can not be removed from the proposition/source (the text of the al-Quran and Hadith) without going through the ushul fiqh and qawa'id fiqhiyyah. Not all qawa'id fiqhiyyah can accommodate interests in activities mu'amalah instead. Only a few of qawa'id is associated with transactions of mu'amalah instead. Thus, as the increased complexity of a trade and needs, it is of course necessary to study qa'idah even more, with reference to the methods outlined in ushul fiqh
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Rusdan, Rusdan. "Anatomi Zakat Mal (antara Ibadah Mahdhah dan Mu’amalah Maliyyah)." PALAPA 9, no. 1 (May 25, 2021): 96–125. http://dx.doi.org/10.36088/palapa.v9i1.1060.
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There is a general view that is developing among the jurists' that zakat is a mahdhah worship which contains the side of mu'amalh maliyah ijtima'iyyah. As a mahdhah worship, zakat is ta'abbudi. At this point, submission and obedience are put forward so that there is no room for innovation and creation. While in its position as mu'amalh maliyah ijtima'iyyah it is ta'aqquli, so it is possible to make innovations and creations, both regarding the object of zakat, miqdar zakat (nishab and percentage of zakat), or other things that surround the zakat. The data used in this research is secondary data which is collected and obtained from literature studies, documents and other scientific publications. While the data analysis method used is a qualitative descriptive method, which is intended to comprehensively explain and analyze the position of zakat as mahdhah worship which contains mu'amalah maliyyah ijtima'iyyah which cannot be separated from the socio-economic aspects. Although it is understood that zakat mal contains aspects of mu'amalah maliyah ijtima'yyah, in addition to aspects of mahdhah worship which are ritual nuances and are ta'aqquli in nature, in practice the nuances of worship are more dominant, both at the theoretical-normative and practical-policy level. This is evident from the lack of progressive ijtihad to develop zakat miqdar (nishab and zakat percentage), zakat objects, and state policies. So far, the object of zakat has almost no development other than what the jurists have discussed in fiqh books which usually only revolves around a few commodities / business fields, such as zakat on gold and silver, zakat on livestock (usually limited to camels, cows, and goat), zakat on agriculture and certain fruits, zakat on commerce, and zakat for mining goods and hidden assets.
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A. Muhyiddin Khotib. "Efektivitas Pengelolaan Zakat Melalui Dana Alokasi Khusus dalam APBN." Istidlal: Jurnal Ekonomi dan Hukum Islam 3, no. 2 (October 15, 2019): 165–72. http://dx.doi.org/10.35316/istidlal.v3i2.159.
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Many thinkers and Muslim scholars who continuously strive to make zakat as the main alternative in overcoming social inequality in the economic field. This effort starts from the reformulation of thought to its application stage. Prof. Dr. Yusuf al-Qardhawi (born 1926) who has gassed the concept of zakat through his two books Fiqh al-Zakat and Musykilatu al-Faqri wa kaifa ‘alajaha al-Islam. His two works are concrete proof that zakat has a strategic position in overcoming poverty. In my opinion, one of the problems which has not completed at the concept level is that the position of zakat is equated with prayer, fasting, and pilgrimage as fiqh of worship. This results in positioning zakat on privacy matters so that the state feels limited in intervening in the management of zakat because it feels uneasy and there is fear of criticism of people who do not want the state to take care of one's privacy when practicing their worship. The reasons that motivated the writer to study zakat in a dissertation entitled "Reconstruction of Zakat on Prayer to Mu'amalah in the perspective of Maqashid al-Shari'ah. The conclusion is that zakat is mu'amalah jurisprudence which has the dimension of worship and it doesn’t have a social dimension.
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Anwar, Khoirul. "AFIRMASI FIQH ATAS HUKUM ADAT DAN HUKUM NEGARA." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 13, no. 1 (June 29, 2019): 119–36. http://dx.doi.org/10.35316/lisanalhal.v13i1.452.
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There are many religious practices are found in the construction of fiqh, both ‘ubudiyah (vertical relations) and mu'amalah (horizontal relations), which are the results of the adoption of pre-Islamic Arabic traditions. Hajj, umrah, hadd al-zina and stealing, drinking khamr, qishas, diyat, qasamah and 'aqilah, until slavery and polygamy are examples of Arabic traditions (customary law) which are reformulated in the construction of fiqh. In the science of ushul fiqh, tradition gained attention, and even became one of the sources of Islamic law. In the context of life of nation and state, whatever state provisions can also be accommodated by fiqh. Therefore, customary law and also state law can be accommodated by Islam as long as it does not conflict with Islamic vision. And so, Islam does not become rigid and easily accepted by the people, as preached by the Prophet Muhammad SAW in Arab and Walisongo in Indonesia.
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Hidayah, Ardiana. "JUAL BELI E-COMMERCE DALAM PERSFEKTIF HUKUM ISLAM." Solusi 17, no. 1 (January 1, 2019): 84–93. http://dx.doi.org/10.36546/solusi.v17i1.155.
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Buying and selling is one type of mu'amalah regulated in Islamic Law. Based on its form, e-commerce is a model of buying and selling transactions. The concept of e-commerce buying and selling leads to engagement between the parties to provide an achievement. Based on Sunnah Fiqh, buying and selling is the exchange of property (whatever its form) is done voluntarily or the process of transferring property rights to other people with compensation or certain rewards. According to Islamic Law, e-commerce buying and selling is permissible, if it is in accordance with the rules of fiqh in the basic principles of muamalah transaction and its requirements as long as it is not prohibited by sharia or contrary to the argument
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Pangestuti, Diah Sari. "Peran Lembaga Kepolisian dalam Perspektif Fiqh Siyasah." Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam 22, no. 2 (May 19, 2020): 401–23. http://dx.doi.org/10.15642/alqanun.2019.22.2.401-423.
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Looking at the crime statistic, it shows the continuous increase of crime either in number and quality. Even more varied and creative. Therefore, in order to produce internal security and to maintain the wellbeing of the people, a special institution is needed to handle it, namely the Police Agency. By using normative legal research and combining it with an analytical approach in order to analyze the data descriptively and inductively, this study tries to determine the role of the Police agency based on Fiqh Siyasah. It is concluded that: firstly, in Indonesian, there is a Police Agency that is a state instrument that plays a role in maintaining public order and security, enforcing the law, providing protection and services to the public. Secondly, in Islamic Law, there is the Muhtasib Institution, which has a supervisory and controlling body. Thirdly, that the Police in Islamic and Indonesian Law has almost the same duties that are as law enforcement to maintain security and public order. However, because of the law in Islam covers both mu'amalah and 'ubudiyyah aspects, so the scope of police responsibility in Islam is broader.
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Sabri, Fahruddin Ali. "KONSEP RAF’ AL-HARAJ DALAM PERSPEKTIF USHUL FIQIH." AL-IHKAM: Jurnal Hukum & Pranata Sosial 9, no. 1 (November 27, 2014): 1–21. http://dx.doi.org/10.19105/al-lhkam.v9i1.356.
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Salah satu dari prinsip umum dalam hukum Islam adalah raf’ al-haraj (menghilangkan kesulitan) yang mana kaidah ini manshush maupun yang merupakan hasil kesimpulan para pakar fiqih dan mujtahid. Keberadaan prinsip raf'u al-haraj mulai dari urusan aqidah sampai kepada urusan paling kecil dalam hal ibadah dan mu'amalah dalam bentuk yang memiliki kesesuaian dengan fitrah kemanusiaan dan kondisi psikologis seseorang. Karakteristik raf’ al-haraj dalam hukum Islam adalah adanya keterbukaan dalam berinteraksi sekaligus moderat. Ia berada di antara sikap menyulitkan dan sikap menggampangkan. Sifat ini merujuk pada makna lurus, adil, dan tengah-tengah. Tetapi tidak jarang kaidah ini dipakai sebagai justifikasi untuk menghalalkan sesuatu yang haram. Raf’ al-haraj keberadaannya berbeda dengan kaidah al-hîlah al-muharramah.
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Chasannudin, Arif, and Jamal Ma'mur Asmani. "Nationalist Pluralism in Fiqh Sosial: Ideas and Actions of KH. MA. Sahal Mahfudh." Santri: Journal of Pesantren and Fiqh Sosial 1, no. 2 (December 22, 2020): 157–68. http://dx.doi.org/10.35878/santri.v1i2.244.
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This study explores the ideas and actions of KH. MA Sahal Mahfudh's pluralism as a role model for society. This qualitative descriptive research used fiqh sosial as a tool of analysis. The data is derived from the different works of Kiai Sahal and other supporting works are complemented by interviews with figures who understand the thinking of Kiai Sahal. The results of research on the thoughts and practices of Kiai Sahal on pluralism are fiqh ikhtilaf, the basic principle of pluralism that promotes tolerance, and the state does not need to be labeled Islam. Meanwhile, Kiai Sahal's pluralism practices include accepting Pancasila, fighting for non-Muslim burials, allowing non-Muslims to teach in pesantren, engaging in interfaith cooperation, prohibiting hostility to non-Muslims, and differentiating between religious areas and mu'amalah. Kiai Sahal's contribution to the aspect of thinking is to open up the inclusiveness of thought while in fact, it can enhance the diversity of the country. Based on this research, Kiai Sahal Mahfudh's pluralism style is nationalist pluralism.
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Maulidizen, Ahmad, and Asphia Sahida. "Al-Nahyu; Concept and Implementation in Islamic law Determination." Khatulistiwa 9, no. 1 (March 30, 2019): 116. http://dx.doi.org/10.24260/khatulistiwa.v9i1.1270.
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Usul Fiqh is the basis of the science of jurisprudence, which acts as a foundation in determining the law, classification of arguments as well as situations and conditions behind the existence of arguments. In the discussion of the Usul fiqh there is al-Nahyu, which has the meaning of prohibition in doing something that is prohibited by the Shari'a. This article will discuss the concept of al-Nahyu and its implementation in establishing Islamic law. The purpose of this discussion is to understand the way in which Islamic law is determined in accordance with what has been stated by ushul fiqh scholars in understanding the Koran and Hadith. This article is a literature study that uses the method of collecting data in documentation that comes from related reference materials such as books, journals and others. Then it is analyzed deductively, inductively and comparatively. There are Devision of Prohibition: Nahi shows that the law commits prohibited acts unless there are indications that indicate other laws, a prohibition on showing a facade (damaged) of an act that is prohibited if done, Nahi shows haram, Nahi shows a ban on something, an order for his opponent, Nahi shows an absolute prohibition, Nahi shows the prohibition on worship, Nahi shows a ban in mu'amalah.
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Nafi’ah, Nafi’ah. "Implementasi Akad Musaqoh pada Pengelolaan Tanah Perhutani dengan Sistem Tasen di Dukuh Wonojati Desa Suren Kecamatan Mlarak Kabupaten Ponorogo." AL-MANHAJ: Jurnal Hukum dan Pranata Sosial Islam 2, no. 1 (March 27, 2020): 65–85. http://dx.doi.org/10.37680/almanhaj.v2i1.310.
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Mu'amalah fiqh there are several types and types of contracts, one of which is the musaqoh (watering) contract. Likewise, the implementation of the contract in the tasen system between the land management community and Perhutani as the land owner in Hamlet Wonojati, Suren Village, Mlarak District, Ponorogo Regency. From the results of the study it was found that the implementation of the tasen system still uses manual intercropping farming techniques, in which the existence of the tasen system was responded to well by all members of the community. The implementation of the musaqoh contract in the management of Perhutani's land was in accordance with its terms and conditions and was shown from the Islamic attitudes and actions of both parties. Although there are some things that are not appropriate, this is done because of a compulsion.
Dalam fiqih mu’amalahada beberapa macam dan jenis akad, salah satunya akad musaqoh (penyiraman). Begitu juga pelaksaaan akad dalam sistem tasen antara masyarakat pengelola lahan dan Perhutani sebagai pemilik lahan di Dukuh Wonojati Desa Suren Kecamatan Mlarak Kabupaten Ponorogo. Dari hasil penelitian didapatkan bahwa pelaksanaan sistem tasen masih menggunkan teknik pertanian tumpang sari manual, yang mana keberadaan sistem tasen ini ditanggapi baik oleh seluruh warga masyarakat. Implementasi akad musaqoh pada kerjasama pengelolaan tanah milik Perhutani telah sesuai dengan syarat dan rukunnya serta ditunjukkan dari sikap dan tindakan Islami dari kedua belah pihak. Meskipun ada beberapa yang kurang sesuai hal tersebut dilakukan karena sebab keterpaksaan.
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Muna, Ahmad Nilnal. "Telaah Fikih Muamalah tentang Praktik Gadai Perkebunan di Desa Japan Kabupaten Kudus." JURNAL PENELITIAN 15, no. 1 (June 30, 2021): 207. http://dx.doi.org/10.21043/jp.v15i1.10751.
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<p align="center">Abstrak</p><p>Praktik gadai saat ini masih juga terjadi kendati sistem perbankan dan sistem permodalan perbankan maupun turunannya sudah begitu masif dan begitu banyak jumlahnya serta semakin memudahkan. Tak terkecuali apa yang dilakukan masyarakat Japan kecamatan Dawe kabupaten Kudus. Praktik ar-Rahn dengan menggadaikan kebun maupun sawah sebagai jaminan tetap ada dan subur di masyarakat pedesaan.</p><p>Studi mengenai praktik mu’amalah khususnya gadai di kalangan masyarakat menjadi penting adanya untuk mengukur dan mengetahui bagaimana praktik ar-rahn di tengah-tengah masyarakat. Sudah sesuai dengan tuntunan fiqih mu’amalah atau tidak.</p><p>Pada penelitian ini penulis berfokus pada praktik gadai perkebunan yang dilakukan di masyarakat Desa Japan Kecamatan Dawe Kabupaten Kudus. Melalui penelitian lapangan (<em>field research</em>) dengan pendekatan kualitatif, yakni pendekatan penelitian yang tidak menggunakan perhitungan angka-angka dalam menguji kebenaran datanya. Oleh karena itu masalah dalam penelitian kualitatif masih bersifat sementara, tentatif, dan akan berkembang atau berganti setelah peneliti berada di lapangan. Lokasi dalam penelitian ini adalah berada di Desa Japan Kecamatan Dawe Kabupaten Kudus. Sementara waktu penelitian ini adalah mulai Januari sampai Maret tahun 2021.</p><p>Penelitian ini ingin mengungkap praktik gadai perkebunan praktik gadai perkebunan yang dilakukan di masyarak Desa Japan Kecamatan Dawe Kabupaten Kudus. Apakah praktik tersebut sudah sesuai dengan kaidah dalam fikih muamalah dan bagaimana solusinya.</p><p> </p><p align="center"><strong>Fiqih Muamalah Study about pawn practice in Japan Dawe Kudus </strong></p><p>The current practice of pawning is still occurring even though the banking system and banking capital system and its derivatives are already so massive and so many in number and making it easier. The people of Japan, Dawe sub-district, Kudus district were no exception to this. The practice of ar-Rahn by mortgaging gardens and rice fields as a guarantee of existence and fertility in rural communities.</p><p>The study of mu'amalah practices, especially pawning among the community, is important to measure and find out how ar-rahn practices in the community. It is in accordance with the guidance of fiqih mu'amalah or not.</p><p>In this study the authors focused on the practice of plantation pawning carried out in the community of Japan Village, Dawe District, Kudus Regency. Through field research (field research) with a qualitative approach, namely a research approach that does not use numerical calculations to test the correctness of the data. Therefore problems in qualitative research are still temporary, tentative, and will develop or change after researchers are in the field. The location in this research is in Japan Village, Dawe District, Kudus Regency. Meanwhile, the time of this research is from January to March 2021.</p><p>This study aims to reveal the practice of plantation pawning in the practice of plantation pawning in the Japanese village community, Dawe District, Kudus Regency. Is this practice in accordance with the rules in muamalah fiqh and what is the solution</p>
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Meirison, Meirison. "Legal Drafting in the Ottoman Period." Jurnal Ilmiah Al-Syir'ah 17, no. 1 (June 30, 2019): 39. http://dx.doi.org/10.30984/jis.v17i1.806.
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Ottoman Turkey is a country based on Islamic Shari'a in which all cases that will decide must refer to Islamic shari'a. The door of Ijtihad has been closed for a long time, thus opening the opportunity for the authorities to issue legal decisions after being investigated by scholars. The design process is complicated because the books of fiqh do not instantly explain the laws required. The legal drafting process in principle based on the Qur'an and al-Hadith which are manifested by the mufti or Syaik al-Islam after being proposed by the sultan through the prime minister. After obtaining syaikh al-Islam's approval, the law or law is deemed legitimate. With a qualitative approach, the author conducted a literature study and analyzed the data collected and interpreted legal drafting during the Ottoman period. The decline of the Ottoman Empire in various fields has led to renewal including reforms in the areas of legislation, law, and justice which demanded legal codification in the form of majallah Al-Ahkam Al-Adliyah. This Majallah contains the law mu'amalah, which leads to ahwal As-syakhsiyah and serves to maintain Islamic law, which almost eliminated due to secularity that occurred.
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Mutaqin, Zaenal, and Ridzwan Ahmad. "MODERATISME HUKUM SEBAGAI FONDASI MASYARAKAT ISLAM." TEMALI : Jurnal Pembangunan Sosial 2, no. 2 (July 3, 2019): 272–310. http://dx.doi.org/10.15575/jt.v2i2.4695.
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This study is a discussion on the concept of moderate (wasatiyyah) in Islamic law from the perspective of Yusuf al-Qaradawi. It aims to provide an understanding of the concept of wasatiyyah in the face of two extreme streams: modernism and liberalism. The concept of wasatiyyah is characterized by ijtihad based on maqasid (the goals of Law), integration between shari'a, simple view, performing fiqh al-waqi ', dialogue (hiwar) and tolerance. While the basis of its application is based on ijtihad maqasidi, understanding the text within the framework of the current situation, distinguishing between eternal maqasid and changing wasilah, adjusting the qat'i and zhanni, distinguishing the meaning between mu'amalah (custom) and excess in worship (ifrat) and neglect (tafrit). The correct understanding and implementation of the comprehensive wasatiyyah concept will prove that Islam is a religion that brings tranquility and happiness to all human beings on earth based on rahmatan li al-'alamin. This study found that Yusuf al-Qaradawi wasatiyyah thought was based on the goal of Islamic Law (maqasid al-syari’ah). It is precisely the practice of wasatiyyah to be in line with the maqasid al-syari’ah in the framework of making Islamic shari'ah a solution to the problems of the umma.
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Nurhadi, Nurhadi. "BID’AH HASANAH TRANSAKSI EKONOMI ISLAM (Terminologi Bid’ah Ulama)." Jurnal Ilmiah Ekonomi Dan Bisnis 15, no. 2 (October 17, 2018): 122–38. http://dx.doi.org/10.31849/jieb.v15i2.1467.
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Abstrak: Kaidah dasar dalam kajian fiqih muamalah adalah al-ashlu fil mu’amalah al-ibahah, illa ma dalla dalilun ‘ala tahrimihi, maksudnya hukum asal perbuatan dalam muamalah adalah boleh, kecuali ada dalil yang mengharamkannya. Penggunaan istilah Ekonomi Islam adalah bagian dari bid’ah agama, yang muncul pada tahun 1940-an di Negara India. Demikian menurut pendapat Timur Kuran, Profesor Ekonomi Politik, ia berpendapat sesuai dengan hasil penelitianya, membuktikan bahwa Ekonomi Islam sama sekali tidak dapat ditemukan dalam tradisi Islam. Sehingga istilah-istilah dan lembaga-lembaga bisnis sekarang yang tidak ada contoh dari Nabi dan tidak pernak ada pada zaman nabi adalah bid’ah. Nah, lalu apakah yang dimaksud dengan bid’ah menurut para ulama dan adakah bid’ah-bid’ah dalam ekonomi Islam. Hasil pembahasan menyatakan, bid’ah adalah setiap perbuatan yang tidak ada dan tidak dilakukan pada zaman Nabi yang bertentagan dengan nash al-Qur’an dan sunnah serta mashlahah. Melihat praktek ekonomi modern, maka banyak bid’ah-bid’ah dalam ekonomi Islam, diantaranya adalah istilah ekonomi Islam itu sendiri. Kegiatan dari ekonomi Islam di Indonesia yang merupakan bid’ah adalah perbankan syariah, zakat propesi dan lainya. Secara etimologi ketiganya disebut dengan bid’ah, namun secara terminology belum dapat dikatakan bid’ah. Sedangkan kaidah fiqih menjelasan “al-ashlu fil mu’amalah al-ibahah, illa ma dalla dalilun ‘ala tahrimihi”, kaedah inilah yang menutup pemaknaan konotasi buruk dari ungkapan bid’ah, menjadi bid’ah hasanah (baik) karena mengandung banyak kemashlahatan untuk manusia.
Kata Kunci: Bid’ah Hasanah, Transaksi Ekonomi Islam
Abstract: The basic rule in the study of fiqih muamalah is al-ashlu fil mu'amalah al-ibahah, illa ma dalla dalilun 'ala tahrimihi, meaning the law of origin of deeds in muamalah is okay, unless there is a proposition that forbid it. The use of the term Islamic Economics is part of the religious heresy, which emerged in the 1940s in the State of India. Thus in the opinion of the Eastern Kuran, Professor of Political Economy, he argues in accordance with the results of his research, proving that Islamic Economics can not be found in Islamic tradition. So the terms and institutions of business now that there is no example of the Prophet and not necessarily present in the time of the prophet are heresy. Well, then what is meant by heresy according to the scholars and is there bid'ah-bid'ah in Islamic economy. The result of the discussion states that heresy is any act that does not exist and is not done at the time of the Prophet which contradicts the texts of the Qur'an and sunna and mashlahah. Seeing modern economic practice, then many bid'ah-bid'ah in Islamic economics, among them is the term Islamic economics itself. The activities of Islamic economics in Indonesia which are bid'ah are syariah banking, zakat propesi and others. Etymologically all three are called heresy, but in terminology can not be said bid'ah. While the rule of fiqih explains "al-ashlu fil mu'amalah al-ibahah, illa ma dalla dalilun 'ala tahrimihi", this is the kaedah closing the meaning of bad connotation of the expression bid'ah, a bid'ah hasanah (good) because it contains many kemashlahatan for humans.
Keywords: Bid'ah Hasanah, Transaction Economy Islam
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Rohmansyah. "KITAB WASĀIL ASY-SYĪ’AH FI TAḤṢĪL MASĀIL ASY-SYARĪ’AH (Studi Kitab)." Al-Majaalis : Jurnal Dirasat Islamiyah 5, no. 2 (May 20, 2018): 49–86. http://dx.doi.org/10.37397/almajaalis.v5i2.89.
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Study of the book of hadith is a very important thing for lovers of hadith adding a vast knowledge about the systematics and the chain of the various books of hadith isnaad good book of Shia-Sunni version or later versions. This paper examines the study book of the Wasā’il asy-Syi’ah fi Taḥsil asy-Syarī’ah the works of Muhammad Ibn Hasan al-Hur al-Amili. The method used is descriptive-analytical and historical approach, sociological and anthropological. The book discusses the problems of jurisprudence, Fiqh of worship mu'amalah and morals. Everything is discussed based on the sequence of the chapters and specific theme with their version of the Hadith-hadith (Shi'a). Hadith-hadith that are listed are not much different from the Sunni version, but the isnaad and different accounts, due to their particular scholars resting Ali as a caliph after the Prophet. The quality is good based on results hadisnya research some hadith, but does not cover the possibility of the existence of the Hadith-hadith da'īf. Hadis-hadisnya composed equipped isnaad-isnaad that is only found in Pole al-Arba'ah (four book) they are, namely, al-Kāfi al-Lā Yahdur, Man Kulaini al-Tahdīb, al-Faqīh Ahkām and Al-Istibshār. It also drafted several texts contained in juz or some chapters in the order specified by the author of the book.
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Arif, Syamsuddin, Nurhadi Ikhsan, and Syaiful Ulum. "THE CONCEPT OF WASATHIYAH IBN TAIMIYYAH AND ITS IMPLEMENTATION IN AQIDAH." Al Qalam 36, no. 2 (December 31, 2019): 145. http://dx.doi.org/10.32678/alqalam.v36i2.2309.
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In recent decades groups emerged in the name of the Islamic Group and claimed that their group was the most righteous and followed the Prophet in the case of aqidah, worship and Mu'amalah, while they were not aware that they fell into excessive (Ghuluw) both ghuluw in Aqidah , worship and Mua’malah, among the reasons is wrong in placing (Fiqh Tanzil) which distinguishes between the principal (Usul) and the branch (Furu’). While on the other hand there also emerged groups who claimed to be the most moderate (Wasath), Tolerant to the point of being too far and they fell into disparaging (tafrit) so that they sacrificed things that were in principle (aqeedah). Moderation (Washatiyyah) is also often misunderstood in its meaning and implementation, and it is not uncommon for certain groups to claim punishment for someone or other groups as radical or extreme. This study focuses on the first two issues relating to the Washatiyyah concept in Aqeedah and the analysis and criticism of extremism in aqeedah. the second is the determination of Standardization of wasathiyyah and wasathiyah methodology so that not only any group can claim that he and his group are the most moderate (wasath). And the most accurate implementation of wasathiyyah is on the subject of Shirk and in this case Ibn Taimiyyah is the most authoritative figure to be the Source of Reflections in the aqidah as well as the standard in wasathiyyah as he explains in his book "al-Aqidah al-Wasathiyyah"
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Afriani, Afriani. "IMPLEMENTASI AKAD JU’ALAH DALAM LEMBAGA KEUANGAN SYARIAH." EKSISBANK: Ekonomi Syariah dan Bisnis Perbankan 2, no. 2 (December 25, 2018): 59–63. http://dx.doi.org/10.37726/ee.v2i2.54.
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Jualah is a kind of a promise expressed by someone who lost something of his lost item by giving some kind of reward to the one who found it, with certain limitations. Things are usually done for things that are considered very important. Ju'alah concept that most people understand almost the same as the concept of ijarah so that in understanding an act mu'amalah sometimes different understand. Well for more details what is meant by ju'alah? Jualah or jialah, derived from Arabic: ja'ala-yaj'alu-ja'lan. Ja'ala is literally meaningful to make or make, while Ju'alah means wage, price or salary. Everyday life we often encounter someone who lost his son, because the child is very very important for his parents so that the lost parents are holding a contest, who can find it will be given a gift with the conditions set by. In this case the author. Will try to discuss the justification agreement meaning etymology means wages or rewards given to someone because the person is doing or performing a particular job. The terminology of fiqih means "an Iltizaam (responsibility) in the form of a promise to give a certain voluntary wage reward against a person who successfully performs an act or provides an uncertain service can be executed or produced as expected.
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Pariyati, Pariyati. "Pendidikan Multikultural Berbasis Afektif Sufistik bagi Pembentukan Karakter." Nusa: Jurnal Ilmu Bahasa dan Sastra 13, no. 2 (May 31, 2018): 316. http://dx.doi.org/10.14710/nusa.13.2.316-328.
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AbstractThe concept of Islamic religious education such as kalam and fiqih is more directed towards the development of affective capable of experiencing multicultural realities, so that the spirit of Sufi teachings that develop multicultural morality through two things: the first "al sidq ma'a Allah" (honest with God), second "Husn al mu'amalah ma'a al nas" (behave well with fellow human beings). This research includes the type of library research (library research) with the analysis used is descriptive analytical. The role of Sufistic-Based Multicultural Multicultural Education for Student Character Building lies in the learning process that emphasizes intellectual intelligence, emotional and spiritual intelligence in every process undertaken by emphasizing appreciation of the individual's individuality of the students and promoting affection in teaching students as parents to their natural children, there is no favoritism in giving treatment to every student, all students are treated and educated according to their ability and emphasized to mutual respect difference with other friend, so in the end student will have akhlakul karimah as nature of Allah SWT in everyday life with emphasize at power qalb on student self.IntisariKonsep pendidikan agama Islam seperti kalam dan fiqih lebih diarahkan pada pengembangan afektif yang mampu merasakan berbagai realitas yang bersifat multicultural, sehingga semangat ajaran sufistik yang mengembangkan moralitas multikultural melalui dua hal: pertama “al sidq ma’a Allah” (jujur bersama Allah), kedua “husn al mu’amalah ma’a al nas” (berperilaku baik dengan sesama manusia).Penelitian ini termasuk jenis penelitian kepustakaan (library research) dengan analisis yang digunakan adalah deskriptif analitis. Peran Pendidikan Multikultural Berbasis Afektif Sufistik bagi Pembentukan Karakter Siswa terletak pada proses pembelajaran yang mengedepankan kecerdasan intelektual, kecerdasan emosional dan spiritual dalam setiap proses yang dilakukan dengan menekankan pada penghargaan terhadap keberagamaan setiap individu siswa dan mengedepankan kasih sayang dalam mengajar siswa sebagaimana orang tua terhadap anak kandungnya, tidak ada pilih kasih dalam memberikan perlakuan kepada setiap siswa, semua siswa diperlakukan dan dididik sesuai kemampuannya dan ditekankan untuk saling menghargai perbedaan dengan teman lainnya, sehingga pada akhirnya siswa akan memiliki akhlakul karimah sebagaimana sifat Allah SWT dalam kehidupan sehari-hari dengan menekankan pada kekuatan qalb pada diri siswa.
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Berkouk, M'hand. "Origins of the Muslim Revival." American Journal of Islam and Society 16, no. 3 (October 1, 1999): 121–24. http://dx.doi.org/10.35632/ajis.v16i3.2108.
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This is a timely publication, as a book written from an “Islamist” standpoint is ararity in the French language. Tariq Ramadan has delved into the dynamics ofreformism as a contextual and creative reassertion of the Islamic quest to civibtionalempowerment - an empowerment that is based on spiritual uplifting,Islamic commitment and activism, rajdid, political reformism, and societal transformationin line with the foundational precepts of Islamic organization. This publicationhas already generated ample debate on the value of Islamic reformistthought, as well as the doctrinal inclinations and political strategies of the MuslimBrotherhood (Al Ikhwan al-Muslimin). Although the book is more descriptive thananalytical, it has the merit of being well-researched and documented, and the varietyof writing styles used by the author makes it all the more enjoyable to readThe book is divided into three parts and is written following a logic that is meantto demonstrate that al-Banna’s thought and practical contributions were anchoredin reformist thought and that most of al-Banna’s intellectual and political positionswere not necessarily his or the movement’s.The first part, “Aux Sources de la Pensee Reformiste Contemporaine’’ (Originsof Contemporary Reformist Thought), deals with the Islamic intellectuals whoopposed the status quo and the state of intellectual lethargy that reigned in theMuslim world. The author relates the intellectual content of reformist thinkers(Muhammad Abd al-Wahhab, al-Afghani, Tahtawi, Abduh, Rida, Ben Badis.Nursi, and Iqbal) to the complex sociopolitical, cultural, and intellectual contextwithin which their thought emerged. He considers the various tendencies ofreformist thought (spiritual, educational, political, and economic) as complementingeach other. Reformist thought has three foundational tenets: the necessity of areturn to the authoritative sources of Islam and their contextual interpretation byusing a tajdidi prism (a creative and productive intellectual approach) rather thantaqlid (a re-intepetative and reproductive approach to thought) in dealing with theQur‘an and Sunnah; the necessity of resisting Western economic, political, and culturaldomination through the reassertion of a dynamic and authentic Islamic personality;and the necessity of preserving and consolidating the unity of the Ummah.Their intellectual contributions focus on two main points: the theoretical reformationof the basic themes of Islamic jurisprudence, especially those relating tothe law of transactions (fiqh al-mu'amallat); and analytical responses to the local ...
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Sari, Febrina, and Dahyul Daipon. "KONSEP RIBA DALAM KOMPILASI HUKUM EKONOMI SYARI’AH (Studi Analisis Teks Kompilasi Hukum Ekonomi Syari;ah Indonesia)." ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW) 3, no. 2 (December 26, 2018): 203. http://dx.doi.org/10.30983/alhurriyah.v3i2.718.
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<p><em>Economic and financial issues such as trade (tijarah), rent (ijarah), mortgage (rahn), accounts payable (mudayanah), wages to pay (ujrah) and others related to the basic norms of economic transactions are arranged all in Islam . Allah has reduced sustenance to this world to be used by humans in a way that has been legalized by Allah SWT and is clean of all acts that contain usury. Usury is an additional requirement in a business transaction without the existence of iwadh (equivalent) which is justified by the shari'ah for the addition. Broadly speaking, usury is classified into two; usury of debt and usury debt buying and selling. Usury debt accounts are divided into two, namely; usury qiradh and usury jahiliyah, while usury selling and buying is also divided into two, namely usury fadhal and riba nasi'ah. The rules relating to usury are also widely discussed by the jurists in their books. KHES is the actual form of Islamic law in Indonesia related to Islamic economic activities. So that with the presence of KHES, economic business actors carried out according to shari'ah principles if a dispute occurs, it can be resolved with this KHES reference. KHES has been used as a guideline that replaces Islamic law, namely the Qur'an and hadith. KHES is a syari'ah principle guideline source for Judges in the Religious Court and also for the Syari'ah Arbitration Agency in terms of resolving sharia economic disputes. The problem is that none of the KHES articles deal with usury. The word "usury" is only a few that can be found in this book of KHES. This is due, among others; First, KHES discusses the contracts in mu'amalah. While usury is not a contract. Second, KHES adopts some of the books of Majallah al Ahkam al ‘Adliyyah of the Ottoman Turks so also there is no discussion regarding usury or interest. Third, avoiding usury is the principle of transactions / contracts in the Shari'ah. The position of usury is parallel with gharar, maisir and dharar which must also be avoided. Fourth, that in the treasury of Islamic law or fiqh it has been discussed / discussed in depth and wide, so that it is felt that there is no need to be raised (specifically discussed) in KHES.</em></p><p><em><br /></em></p>
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Is, Muhammad Fadhlan. "DINAMIKA PERBEDAAN PENDAPAT TERKAIT KEWARISAN ANAK KETIKA FORMULASI KOMPILASI HUKUM ISLAM." Al Mashaadir : Jurnal Ilmu Syariah 1, no. 2 (September 22, 2020). http://dx.doi.org/10.52029/jis.v1i2.23.
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An opinion differencein the stipulation of Islamic Law is not a new thing. It already existed even when the Prophet was still alive. Likewise, during the KHI formulation, it was clear that there was a dynamic of opinion differenceamong Islamic Law, Customary Law and Civil Law (Burgerlijk Wetboek) which were intersected in influencing the stipulation of the Islamic Lawin the country. There are many factorsthat lead to the dynamics of different opinions; among others is the existence of Civil Law products (Burgerlijk Wetboek) which had been applied before KHI.This colonial Law is what influences the national lawyers’ pattern of thinkingin determining Islamic law in KHI. The results of the study show the fact that the formulation of KHI through a structural approach is top down from the central government, but still involves the role of the ulama, scholars and practitioners of Islamic law. KHI material absorbs fiqh that is familiar in the country. The dynamics of differences of opinion are found in three patterns of Islamic Law thought that emerged at that time. First, the literalisasi group, which is a group that opposes thoughts that violate the nash qat'i. Secondly, the group is assimilative, this group tries to find a new interpretation in understanding nash qat'i. The three groups are Harmonized, Characteristics of this group may be out of zahir nash, if judging there are provisions that can be an alternative, inheritance is included in the category of mu'amalat worship which must be open to accepting changes by considering the interests and eliminating the narrowness in society.
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Fageh, Achmad. "Implementasi Qawa’id Al-Fiqh Pada Prinsip-Prinsip Ekonomi Syariah." JES (Jurnal Ekonomi Syariah) 2, no. 1 (March 1, 2017). http://dx.doi.org/10.30736/jesa.v2i1.18.
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To assess and find a sharia law on contemporary issues, including economic activity, it is absolutely required ushul fiqh. Supposing, ushul fiqh is the production process to produce a product of jurisprudence by means of operational standards qawa'id fiqhiyyah. A law of fiqih can not be removed from the proposition/source (the text of the al-Quran and Hadith) without going through the ushul fiqh and qawa'id fiqhiyyah. Not all qawa'id fiqhiyyah can accommodate interests in activities mu'amalah instead. Only a few of qawa'id is associated with transactions of mu'amalah instead. Thus, as the increased complexity of a trade and needs, it is of course necessary to study qa'idah even more, with reference to the methods outlined in ushul fiqh. Keywords: Qawa’id al-Fiqh, Principles of Sharia Economics
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., Sumarjoko, and Hidayatun Ulfa. "KAIDAH FIQH BIDANG MU’AMALAH MAZHAB SYAFI’I (Kajian Teoritis dan Praktik serta Kehujjahannya)." IQTISAD 6, no. 1 (June 29, 2019). http://dx.doi.org/10.31942/iq.v6i1.2718.
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Abstract The Islamic economic system is believed to be the way of salvation. This will replace the capitalist and socialist economic systems which are considered to be unable to provide a sense of justice and prosperity. To meet and answer the challenge, Islamic jurists (fuqaha) in various layers carried out a methodological study of Islamic law, critical of the manhaj (method) that classical scholars have formulated. The jurists acknowledged, that, legal texts were limited, while new legal cases were constantly developing "An-nushus mutanahiyah wa al-waqa‟u ghairu mutanahiyah". On this matter, it is necessary to develop a method (manhaj al-ijtihad) seriously by legal experts, practitioners or shari'ah economists in solving problems related to mu'amalah. For this reason, ushul fiqh is a procedure of ijtihad as well as a barometer of the jurisprudence of a law. At its climax, ushul fiqh from the beginning to being a formulation of Islamic law continues to get attention related to the principles of general argument. Then created the formulation of al-qawaid al-ushuliyyah and al-qawaid alfiqiyyah. The rule of fiqh is a science that helps mechanically in furu problems. The rules of fiqh are also formulated as a simplifier in the problem of furu ' or fiqiyyah. In literacy of Islamic law, between usul rules and fiqh rules sometimes occur intermingling. Sometimes the rules of usul are not separated in the same discussion with the rules of fiqh, but each has its own limits and reach. Ushul rules in its application as “Takhrij al-Ahkam” (issuing law from its source), while the fiqh rule is “Tathbiq alAhkam” which applies to cases that arise in human life. The jurisprudence of the rules of fiqh occurred in the Syafi'ah school of khilafiyyah. Nevertheless, it can be classified with the following provisions: first, if the fiqh rule is general (kulli), it can be used as a source of law as nash, ijma and qiyas. Its existence is very significant and can make the argument or proof of matter. Second, if the rule is a majority (aghlabiyah) then it is disputed. On this basis, this study is very important to be further explored. Keyword: Kaidah fikih, muamalah, kehujjahan Abstrak Sistem ekonomi Islam diyakini sebagai jalan keselamatan. Ini akan menggantikan sistem ekonomi kapitalis dan sosialis yang tidak mampu memberikan rasa keadilan dan kemakmuran. Untuk memenuhi dan menjawab tantangan tersebut, para ahli hukum Islam (fuqaha) di berbagai lapisan dilakukan studi metodologis hukum Islam, kritis terhadap manhaj (metode) yang telah dirumuskan para ulama klasik. Para ahli hukum mengakui, bahwa, teks-teks hukum terbatas, sementara kasus-kasus hukum baru terus berkembang "An-Nushus Mutanahiyah wa al-waqa'u ghairu mutanahiyah". Dalam Jurnal Iqtisad: Reconstruction of Justice and Welfare for Indonesia – Vol. 6, No 1 (2019) p-ISSN: 2303-3223; e-ISSN: 2621-640X Kaidah Fiqh Bidang Mu’amalah.... 33 Sumarjoko, Hidayatun Ulfa hal ini, ini adalah metode (manhaj al-ijtihad) yang serius oleh para ahli hukum, praktisi atau ekonom syariah dalam menyelesaikan masalah yang berkaitan dengan mu'amalah. Untuk alasan ini, usul fiqh adalah prosedur ijtihad serta barometer yurisprudensi hukum. Pada klimaksnya, ushul fiqh terkait dengan prinsip-prinsip argumen umum. Kemudian dibuat rumusan al-qawaid al-ushuliyyah dan al-qawaid alfiqiyyah. Aturan fiqh adalah ilmu yang membantu secara mekanis dalam masalah furu. Aturan fiqh juga dirumuskan sebagai penyederhanaan dalam masalah furu' atau fiqhiyyah. Dalam literasi hukum Islam, antara aturan proposal dan aturan fiqh terkadang terjadi pembauran. Terkadang aturan proposal tidak dipisahkan dalam diskusi yang sama dengan aturan fiqh, tetapi masing-masing memiliki batas dan jangkauannya sendiri. Aturan Ushul dalam penerapannya sebagai "Takhrij al-Ahkam" (mengeluarkan hukum dari sumbernya), sedangkan aturan fikih adalah "Tathbiq al-Ahkam" yang berlaku untuk kasus-kasus yang muncul dalam kehidupan manusia. Yurisprudensi aturan fiqh di sekolah Syafi'ah khilafiyyah. Namun demikian, ini dapat digunakan sebagai sumber hukum seperti nash, ijma dan qiyas, pertama, jika aturan fiqh bersifat umum (kulli). Keberadaannya sangat signifikan dan bisa dijadikan argumen atau pembuktian materi. Kedua, jika aturannya adalah mayoritas (aghlabiyah) maka itu diperdebatkan. Atas dasar ini, penelitian ini sangat penting untuk dieksplorasi lebih lanjut. Kata kunci: Aturan fikih, muamalah, kehujjahan
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Kamal, Mustafa, Hanafiyah Hanafiyah, Nainunis Nainunis, Safrizal Safrizal, Munawir Munawir, and Sapul Bahri. "Method of Instinbāth Law of Money Waqf Abu Hanifah Immediate Perspective." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 1 (March 1, 2019). http://dx.doi.org/10.33258/birci.v2i1.198.
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This research should be done to find out how to explore and understand the contents of the text (Instinbāth pattern) of waqf legal money from the perspective of Imam Abi Hanifah. This research rests on the Instinbāth theory of Islamic law in establishing laws for the next generation. The library research uses descriptive analytical methods. The approach used in this study is referring to usul fiqh and Maqāshid al-Syāri'ah. These two approaches are used to analyze how the pattern of Instinbāth of law, as well as the constructs of the fiqh thought of Imam Abi Hanifah. From this study it can be concluded that: the pattern of istinbāth of Imam Abu Hanifah, first, in terms of coverage of nāsh from the three sources of waqf law (Q.S al-Māidah: 103, the narrative of Ibn Masūd, and the hadith of ibn 'Abbās)) dhahir lafadh al-nāsh shows the lack of encouragement of muamalah by carrying out the action of "al-Habsu" (waqf), because he can match the habits of Arab Jahiliyah who are used to the practice of Bahira, Sāibah, Washīlah, and Hām as explained in the Qur'an. Both istinbāth al-Ma'āny, through the approach: Isyārah al-Nāsh, dilālah al-Nāsh, and Iqtidhā 'al-Nāsh (analysis of the relevance of the meaning) according to Imam Abu Hanifah it can be understood that mu'amalah waqf does not contain' luzūm contract '( where an object that has been represented remains in the possessor's ownership with his tasharruf rights). On the basis of this istinbāth according to Imam Abu Hanifah cash may be represented, because in principle the mawqūf (waqf object) remains in the power of belonging to the apostle.