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Journal articles on the topic 'Fiqh'
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1
Husain, Ahmadi. "Manhaj Tafsir Berorientasi Fiqh." AL-MUTSLA 1, no. 2 (December 26, 2019): 55–67. http://dx.doi.org/10.46870/almutsla.v1i2.92.
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Abstract
This paper presents the results of research on fiqh-oriented manhaj tafsir. This research uses literature review method to portray the methods of interpretation which produce legal consequences in Islamic society. Data collection was carried out by examining primary and secondary sources in support of this study. The results of the study and research found the background for the emergence and development of fiqh interpretation styles and the methods used in fiqh-style interpretation. The fiqh-style interpretation is a fairly old one, considering that this style of interpretation has existed along with the growth of the interpretation itself. Fiqh interpretation is an interpretation that is oriented to the understanding of legal verses in the Koran. This interpretation was born from the understanding of the jurists' fiqhiyah when they interpreted the Koran using the fiqh approach, so that the nuances of fiqh were felt in it.
Keyword: Kitab, Manhaj, Tafseer, anda Fiqh
Abstrak
Tulisan ini menyajikan hasil penelitian tentang manhaj tafsir yang berorientasi fiqh. Penelitian ini menggunakan metode kajian pustaka untuk memotret metode-metode tafsir yang menghasilkan konsekuensi hukum dalam masyarakat Islam. Pengumpulan data dilakukan dengan menelaah sumber primer dan sekunder dalam mendukung kajian tersebut. Hasil telaah dan penelitian menemukan latar belakang muncul dan berkembangnya corak penafsiran fiqih serta metode yang digunakan dalam penafsiran yang bercorak fiqih. Tafsir yang bercorak fiqih adalah tafsir yang terbilang tua, mengingat corak tafsir ini telah ada seiring dengan pertumbuhan tafsir itu sendiri. Tafsir fiqih adalah tafsir yang berorientasi pada pemahaman ayat-ayat hukum dalam Alquran. Tafsir ini lahir dari pemahaman fiqhiyah para fuqaha ketika mereka menafsirkan Alquran dengan menggunakan pendekatan fiqih, sehingga nuansa fiqih sangat terasa di dalamnya.
Kata Kunci: Kitab, Manhaj, Tafsir, dan Fiqh.
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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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Tihami, M. A. "FIQH TASHAWUF DAN TASHAWUF FIQH." ALQALAM 10, no. 51 (December 30, 1994): 28. http://dx.doi.org/10.32678/alqalam.v10i51.471.
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Safrizal and Karimuddin. "Penetapan Jatuh Talak Dalam Perspektif Hukum Positif Dan Fiqh Syafi’iyah." Jurnal Al-Fikrah 9, no. 2 (December 30, 2020): 202–16. http://dx.doi.org/10.54621/jiaf.v9i2.40.
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Salah satu norma yang diatur di dalam hukum positif dan figh syafi’iyah adalah penetapan hukum talak, dalam penelitian ini penulis menjelaskan pandangan riil dari hukum positif Indonesia serti pandanga fiqih syafi’iyah dengan menganalisa beberapa dokumen dasar pijakan hukum dari hukum positif serta fiqh syafi’iyah terhadap keabsahan hukum talak tiga.Metode yang digunakan dalam penelitian ini adalah penelitian komparatif bersifat deskriptif, yaitu penelitian yang membandingkan dua atau lebih kejadian dengan melihat penyebabnya. Hasil analsis dapat diketahui bahwa penetapan talak berpedoman kepada kompilasi hukum islam dimana talak baru diangggap sah apabila dilakukan di depan majlis hakim sesudah melalui proses pedamaian, sedangkan dalam fiqh syafi’iyah bahwa talak jatuh dimana dan kapan suami mengucapkannya. Dapat penulis simpulkan bahwa terdapat perbedaan pada penetapan hukum tentang keabsahan talak yang diatur dalam hukum positif dengan hukum yang diatur dalam figh syafi’iyah.
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Taha, Ahmad Khairudin, and Atikullah Hj. Abdullah. "PERCEPTION OF STUDENTS TOWARDS ELEMENTS OF FIQH IKHTILAF IN IPGM'S FIQH CURRICULUM." International Journal of Modern Education 2, no. 7 (December 7, 2020): 27–41. http://dx.doi.org/10.35631/ijmoe.27003.
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In general, the Malaysian Qualification Agency (MQA) (2015) reported that the curriculum of Islamic Education PISMP has weaknesses and needs to be improved and corrective action is taken. While the elements of fiqh ikhtilaf is an important current need that should be applied in the fiqh curriculum at IPGM. However, so far, no specific study has been conducted to study the scope of the elements of fiqh ikhtilaf in this fiqh curriculum. This article will discuss the initial overview of the perception of students of Islamic Education in the Institute of Teacher Education (IPG) Tun Abdul Razak Campus on the elements of fiqh ikhtilaf found in the fiqh curriculum. This study is a survey study. Questionnaires were used to see the perceptions of students on the elements of fiqh ikhtilaf found in fiqh courses. The findings of the study found that the elements of fiqh ikhtilaf are less applied in the fiqh curriculum. Students also expressed their views on their inability to interact with the issues of disagreement in fiqh that arose. They also agreed to say the importance of the element of fiqh ikhtilaf applied in the curriculum of fiqh studies at IPGM. To further strengthen this fiqh curriculum, this study suggests that the IPGM fiqh curriculum be re-examined. The elements of fiqh ikhtilaf should also be applied better and more organized.
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Sakirman, Sakirman. "PENELITIAN FIQIH:." Penamas 30, no. 2 (November 24, 2017): 229. http://dx.doi.org/10.31330/penamas.v30i2.173.
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Tulisan ini mengkaji tentang penelitian fiqih sebagai contoh peran penelitian hukum Islam yang didasari atas wacana munculnya u??l fiqh sebagai metode ijtihad mempunyai peran yang cukup signifikan dalam penelitian dan pengembangan hukum Islam. Sebagai metodologi, u??l fiqh mengalami perkembangan seiring dengan perkembangan zaman. Bahkan, u??l fiqh mempunyai karakteristik yang berbeda antar-mazhab. Kajian ini memaparkan peran u??l fiqh dalam penemuan dan pembentukan hukum Islam. Melalui tulisan ini dipaparkan mulai dari definisi, sejarah perkembangan, objek kajian dan sekilas tentang aliran u??l fiqh. Selain itu, penelitian ini juga memaparkan tentang model dan tipologi penelitian u??l fiqh. Pendekatan yang digunakan dalam pembahasan penelitian ini adalah pendekatan historis, dengan memaparkan perkembangan u??l fiqh berdasarkan kurun waktu. Berdasarkan kajian ini dapat diketahui bahwa sebagai metode penemuan hukum, u??l fiqh merupakan bagian dari metode penelitian hukum Islam secara umum. Penelitian hukum Islam secara keseluruhan dibedakan ke dalam dua bidang besar, yaitu penelitian hukum Islam deskriptif dan penelitian hukum Islam preskriptif. Penelitian hukum Islam deskriptif meneropong hukum Islam sebagai suatu fenomena sosial yang berinteraksi dengan gejala-gejala sosial.Kata Kunci: U??l fiqh, metodologi, hukum Islam, penelitian hukum
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Rijal, Akh Syaiful. "Pemakaian Kitab Kuning Dalam Meningkatkan Mutu Pembelajaran Fiqh di Madrasah Tsanawiyah Berbasis Pesantren di Pamekasan." Muslim Heritage 2, no. 2 (January 1, 2018): 293. http://dx.doi.org/10.21154/muslimheritage.v2i2.1113.
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Abstract: This study investigate the problem in the utilization of classic book in fiqh learning in Islamic Junior High School based boarding school in Pamekasan. It deals with how tradition in fiqh learning related to the type of classic book, learning method, book selection, and learning achievement. The teaching and learning of fiqh in Islamic Junior High School based boarding school generally used classic book fiqih from Shafi'i madzhab. The reason for employing the classic book is to preserve the scientific tradition that is occured in the boarding schoool. The method used in fiqh learning is a combination between classic book methods that exists in boarding school, such as bandongan, sorogan, and memorization. The achievement of the fiqih curriculum standard which has been determined by Kemenag is pursued through three approaches, namely (1) integrating fiqh curriculum stipulated by Ministry of Religious Affairs and classic book; (2) khushûshiyah class; and (3) not using specific books from Kemenag.Abstrak: Penelitian ini membahas tentang permasalahan penggunaan kitab kuning dalam pembelajaran fiqih pada Madrasah Tsanawiyah berbasis pesantren di Kabupaten Pamekasan. Bagaimana tradisi pemakaian kitab kuning dalam pembelajaran fiqih kaitannya dengan jenis kitab kuning yang digunakan, metode pembelajaran, latarbelakang pemilihan kitab, dan capaian pembelajarannya. Pemakaian kitab kuning dalam pembelajaran fiqih di MTs berbasis pesantren pada umumnya menggunakan kitab adalah kitab kuning fiqih bermadzhab Syafi’i. Motif pemakaian kitab kuning adalah untuk melestarikan tradisi keilmuan yang sudah establish di pesantren dan pengenalan kitab kuning pada para santri. Metode yang dipakai dalam pembelajaran fiqih adalah penggabungan antar metode pembelajaran kitab kuning yang ada di pesantren yaitu bandongan, sorogan, dan hafalan. Pencapaian standar kurikulum fiqih yang telah ditentukan oleh Kemenag, ditempuh melalui tiga pendekatan: (1) memadukan antara fiqih kurikulum Kemenag dan fiqih kitab; (2) kelas khushûshiyah; dan (3) tidak memakai buku Kemenag secara khusus.
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Fathulloh, Syahid, and Mufidah Mufidah. "Urgensi Pelaksanaan Asas Desentralisasi Dalam Mewujudkan Kesejahteraan Masyarakat Dalam Pandangan Fiqih Siyasah." Mizan: Journal of Islamic Law 5, no. 2 (August 20, 2021): 315. http://dx.doi.org/10.32507/mizan.v5i2.1026.
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Welfare is a basic guarantee in the constitution. Therefore, the State must realize it. Indonesia is doing all its power and effort by implementing the principle of decentralization so that each region is managed by a regional government. This is intended for economic equality, so that welfare is realized for the community. The purpose of this study is to find out how the conception of prosperity in the theory of State Administration and Fiqh Siyasah. In addition to knowing how the urgency of implementing the principle of decentralization in realizing public welfare in terms of constitutional law and Fiqh Siyasah. This study uses a qualitative method with a normative and doctrinal juridical approach. Research data obtained from books, journals, and legislation. The results of the study stated that the implementation of the principle of decentralization was very necessary in realizing the welfare of the community accompanied by paying attention to the signs of fiqh siyasah. Fiqh siyasa and decentralization cannot be separated. To realize the welfare of the community, new innovations are needed, namely incorporating siyasa fiqh into the implementation of the principle of decentralization.Keywords: Community Welfare; Decentralization; Fiqh Siyasah AbstrakKesejahteraan merupakan jaminan asasi dalam konstitusi, oleh sebab itu Negara wajib merealisasikannya. Dalam hal tersebut, Indonesia melakukan segenap daya dan upaya dengan menerapkan asas desentralisasi agar masing-masing daerah dikelola oleh Pemerintah Daerah. Hal ini ditujukan untuk pemerataan ekonomi, sehingga terealisasi sebuah kesejahteraan bagi masyarakat. Tujuan penelitian ini untuk mengetahui bagaimana konsepsi sejahtera dalam teori Tata Negara dan Fiqih Siyasah, serta untuk mengetahui bagaimana urgensi pelaksanaan asas desentralisasi dalam mewujudkan kesejahteraan masyarakat ditinjau dari hukum Tata Negara dan Fiqih Siyasah. Penelitian ini menggunakan metode kualitatif dengan pendekatan yuridis normatif dan doktrinal. Data penelitian diperoleh dari buku, jurnal, maupun perundang-undangan. Hasil penelitian menyatakan bahwa pelaksanaan asas desentralisasi sangat diperlukan dalam mewujudkan kesejahteraan masyarakat yang disertai dengan memperhatikan rambu-rambu fiqih siyasah. Fiqih siyasah dan desentralisasi tidak dapat dipisahkan. Untuk mewujudkan kesejahteraan masyarakat diperlukan inovasi baru, yaitu menggabungkan fiqih siyasah ke dalam pelaksanaan asas desentralisasi.Kata Kunci: Kesejahteraan Masyarakat, Desentralisasi, Fiqih Siyasah.
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Asmani, Jamal Ma'mur. "FIQH SOSIAL KIAI SAHAL SEBAGAI FIQH PERADABAN." Wahana Akademika: Jurnal Studi Islam dan Sosial 2, no. 2 (March 7, 2016): 121. http://dx.doi.org/10.21580/wa.v2i2.390.
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Ahmadi Husain and Muh. Ilham Usman. "Manhaj Tafsir Berorientasi Fiqh." AL-MUTSLA 1, no. 2 (October 23, 2021): 136–48. http://dx.doi.org/10.46870/jstain.v1i2.13.
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Tulisan ini menyajikan hasil penelitian tentang manhaj tafsir yang berorientasi fiqh. Penelitian ini menggunakan metode kajian pustaka untuk memotret metode-metode tafsir yang menghasilkan konsekuensi hukum dalam masyarakat Islam. Pengumpulan data dilakukan dengan menelaah sumber primer dan sekunder dalam mendukung kajian tersebut. Hasil telaah dan penelitian menemukan latar belakang muncul dan berkembangnya corak penafsiran fiqih serta metode yang digunakan dalam penafsiran yang bercorak fiqih. Tafsir yang bercorak fiqih adalah tafsir yang terbilang tua, mengingat corak tafsir ini telah ada seiring dengan pertumbuhan tafsir itu sendiri. Tafsir fiqih adalah tafsir yang berorientasi pada pemahaman ayat-ayat hukum dalam Alquran. Tafsir ini lahir dari pemahaman fiqhiyah para fuqaha ketika mereka menafsirkan Alquran dengan menggunakan pendekatan fiqih, sehingga nuansa fiqih sangat terasa di dalamnya.
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Al Hadi, M. Qoshid. "Fiqh Mu’āmalah in Theory and Practice: an Overview of Islamic Economics." Al Hurriyah : Jurnal Hukum Islam 6, no. 2 (January 6, 2022): 16. http://dx.doi.org/10.30983/alhurriyah.v6i2.5010.
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<p><em>The Islamic economic paradigm and worldview have resulted in competitive Islamic finance industry in global finance. In the face of intense competition in the global financial industry, Islamic finance requires innovative contracts or products based on sharia through fiqh mu’āmalah. This article aims to understand the issue of fiqh mu’āmalah in Islamic economics. Using descriptive analysis, the author describes the relationship between fiqh mu’āmalah and sharia finance and the prohibition of mu’āmalah, hybrid-contract, Maqāshid sharia, and its supervision. The conclusion in this article clarifies the concept of the prohibition of fiqh mu’āmalah to its supervision without hindering the innovation of Islamic financial activities.</em></p><p> </p><p><em>Paradigma ekonomi Islam dan cara pandangnya (worldview) telah menghasilkan industri keuangan syariah yang kompetitif dalam keuangan global. Dalam menghadapi persaingan sengit industri keuangan global maka keuangan syariah membutuhkan akad atau produk yang inovatif berbasis syariah melalui fiqih mu’āmalah. Artikel ini bertujuan untuk memahami isu fiqih mu’āmalah dalam studi ekonomi Islam. Dengan menggunakan analisis deskriptif, penulis mendeskripsikan hubungan fiqih mu’āmalah dan keaungan syariah serta larangan mu’āmalah, multi akad, Maqāshid syariah dan pengawasannya. Kesimpulan dalam artikel ini menjernihkan konsep tentang larangan fiqih mu’āmalah hingga pengawasannya tanpa menghambat inovasi dari aktivitas keuangan syariah.</em></p><p><strong>Kata Kunci:</strong><em> </em>Fiqh Mu’āmalah, Ekonomi Islam, Maqāshid Syariah, Pengawasan Syariah, Multi Akad.<em></em></p>
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Wawan Oktriawan. "PENERAPAN QAWAIDH FIQHIYYAH DALAM BIDANG KEPEMILIKAN." Shar-E : Jurnal Kajian Ekonomi Hukum Syariah 8, no. 1 (July 21, 2022): 161–76. http://dx.doi.org/10.37567/shar-e.v8i1.1281.
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Fiqih sebagai bingkai kehidupan umat Islam untuk selalu berjalan di atas rel kebenaran atas nama agama merupakan produk ijtihad. Sebagai sebuah produk, harus ada manhaj atau metodologi dan seperangkat aturan yang digunakan untuk membangunnya. Bagi sebagian sarjana hukum Islam, aturan yang mengatur proses penalaran dan perumusan fiqh (istinbath al-ahkam) seringkali dipenuhi dalam aturan baku ushul fiqh dan qawaid fiqh. Jarang ada penelitian yang lebih mendalam dari mana aturan-aturan yang terkandung dalam ushul dan fiqh qawaid diturunkan. Namun sebagai aturan, tentu ada dasar-dasar yang menjadi pedoman persiapan. Ushul fiqih dan qawaid fiqih dibangun atas dasar yang dinamakan kaidah ushuliyah dan kaidah fiqhiyyah. Melalui kajian pustaka, tulisan ini mengkaji asal-usul penyusunan kaidah yang dewasa ini telah diakui sebagai metodologi istimbath al-ahkam. Sehingga umat Islam memahami bagaimana suatu produk hukum fiqih diproses dari pangkal sampai ujung. Selain itu, pemahaman yang mumpuni tentang konstruksi lahirnya sebuah metodologi akan membawa lahirnya fiqh sebagai produk yang lebih diakui secara akademis yang diberkahi oleh para akademisi idealis. Berbagai macam interpretasi tentang kepemilikan dan riba kaitannya dengan transaksi yang lain seperti gharar karena tidak adanya kejelasan akad atas transaksi banyak dilakukan masyarakat modern saat ini, baik itu dari fukaha maupun ekonom Muslim, nampaknya terjadi karena ‘illat riba yang dikemukakan para fukaha dipandang tidak akurat dalam perkembangan pemikiran hukum Islam. Bila dilihat dari sisi etika transaksi Islam, baik riba maupun pelanggaran lain menyalahi keetisan dalam transaksi. Pertimbangan etik larangan riba, bunga dan gharar, dikarenakan adanya ketidakwajaran, eksploitasi dan tidak produktif. Sementara sistem etik ekonomi menekankan produk, kewajaran dan kejujuran di dalam perdagangan, serta kompetisi yang adil
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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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Faiz, ABD Karim. "MODERASI FIQH PENENTUAN ARAH KIBLAT: Akurasi Yang Fleksibel." JIL: Journal of Islamic Law 1, no. 1 (February 27, 2020): 83–99. http://dx.doi.org/10.24260/jil.v1i1.23.
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One of the conflicts happened in our society is a decision on qiblah accuracy direction. As the writer mentioned, one of the conflicts happened at Nurul Iman Mosque located in Karanglo, Klaten, Central Java. The dispute was driven by a radical attitude towards implementing Fiqh which Alexander Nixitin mentions this motive perspective as a cultural-spiritual world. This study aims at examining how moderate values in Fiqh are used to find qiblah direction. Facing qiblah direction while praying is a must according to Imam Syafi’i. Thus, accuracy is an absolute truth in terms of Fiqh qiblah. However, the implementation should be based on the contextual situation within society. The researcher employs the qualitative approach using library research. The result of the study finds that dissimilar understanding and approach in fiqh qiblah exacerbated by radical attitude lead to a dispute in society. In light of it, a moderate value approach is needed in determining qiblah direction, which aims to reach an agreement on qiblah direction using hisab method, and expectedly these moderate (flexible) values can lessen friction in the society.
Salah satu konflik di masyarakat ialah konflik tentang penentuan dan akurasi arah kiblat. Sebagaimana yang terjadi pada Masjid Nurul Iman Balang Karanglo Klaten Selatan Jawa Tengah. Konflik seperti ini dikarenakan sikap radikal dalam implementasi fiqih yang oleh Alexander Nixitin motif prespektif ini disebut dengan cultural-spiriual word. Dalam kajian ini bertujuan untuk mengetahui nilai-nilai moderasi dalam fiqih Islam dan implementasi nilai-nilai moderasi dalam fiqih penentuan arah kiblat. Menghadap arah kiblat adalah suatu kewajiban dalam hal ibadah shalat, sebagaimana yang diutarakan oleh Imam Syafi’i. Akurasi adalah kebenaran mutlak dalam hal fiqh arah kiblat. Adapun implementasinya, maka disesuaikan dengan konteks sosial masyarakat. Pendekatan dalam tulisan ini adalah kualitatif dengan metode library research. Temuan penting dalam tulisan ini adanya sikap radikalis dalam pemahaman fiqih tentang penentuan arah kiblat yang disebabkan bedanya pemahaman dan pendekatan fiqh dalam implementasi arah kiblat sehingga menyebabkan perselisihan dalam penentuan arah kiblat. Berdasarkan hal itu maka diperlukan pendekatan nilai-nilai moderasi dalam implementasi fiqih arah kiblat, yang bertujuan fiqih penentuan arah kiblat dapat diterima berdasarkan hisab arah kiblat (akurat) dan implementasinya dengan menerapkan nilai-nilai moderasi tidak menyebabkan perpecahan (fleksibel).
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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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TIHAMI, M. A. "ANTROPOLOGI FIQH." ALQALAM 17, no. 85 (June 30, 2000): 120. http://dx.doi.org/10.32678/alqalam.v17i85.1474.
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'Adel Alobied, Alaa. "Fiqh Awlawiyyah (Fiqh of Prioirity) in Waqf Banks." مجلة إسرا الدولية للمالية الإسلامية 7, no. 1 (June 26, 2016): 37–61. http://dx.doi.org/10.55188/ijifarabic.v7i1.287.
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One of the objects of pride in the Islamic governance system is the waqf system. Its importance and positive impacts in societies are manifest clearly throughout different eras. Waqf plays significant role to promote working development and upgrading Islamic societies in various sectors; religious and worldly matters. The profound impact of waqf has stirred up Muslim and non-Muslim societies to study waqf and adopt it to serve their societies. This research seeks to consolidate fiqh awlawiyyah (preference) in waqf expenditures and its application. The research aims at demystifying definition of fiqh awlawiyyah in waqf expenditures and examining technicalities of its current applications. It presents practical idea for analogical methods of awlawiyyat. It is a qualitative research based on inductive and deductive analytical approach. It involves critical analysis and comparative approach for making preference. The researcher finds that it is important to guide waqf expenditures to ensure that it caters for basic needs in society and in line with social preferences and maqasid al-Shariah (objectives of Shariah). The researcher suggests practical accounting method for preferential analogy which is based on consideration of preference (al-tarijih) and maqasid al-Shariah. The research proffers a set of recommendation in line with Maslow’s hierarchy of human needs.
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Musawwar, Musawwar. "ANALISIS FIQH FIQH KOTEMPORER TERHADAP “NYANDAK” MASYARAKAT SASAK." JURNAL SCHEMATA : Pascasarjana UIN Mataram 7, no. 1 (June 1, 2018): 1–24. http://dx.doi.org/10.20414/schemata.v7i1.512.
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Artikel ini membahas tentang “Sandak” yaitu salah satu bentuk muamalah yang lazim dikenal di kalangan masyarakat Sasak. Sandak merupakan bentuk transaksi yang bernilai ekonomis-komersial dalam upaya pemanfaatan lahan pertanian. Tidak ada padanan istilah yang fixed bagi Sandak dalam disiplin ilmu fiqh. Ada yang menyebutnya sebagai “pinjam uang pinjam tanah”, “jual beli sementara”, dan bahkan ada yang menyebutnya sebagai bentuk lain dari gadai.Sebenarnya tradisi Sandak bisa diklasifikasikan sebagai salah satu modus operandi praktek muamalah pada umunya, seperti jual beli, sewa-menyewa, pinjam meminjam, muzarah dan lain sebagainya. Namun, bila praktek sandak tersebut dibedah secara detail dengan teori al-Rahn (gadai), al-Qardh (pinjam meminjam), dan al-Riba dalam perspektf madzhab fiqh, maka akan ditemukan unsur-unsur yang kontroversial dan dilarang. Padahal muslim Sasak secara mayoritas adalah penganut setia madzhab Syafi’i. Di sinilah menariknya masalah ini untuk dikaji. Dalam penelitian ini, ditemukan bahwa masyarakat Sasak telah secara sadar atau tidak mengadopsi sistem bermadzhab secara eklektif (takhayyur). Mereka lebih memilih berlindung di balik pandangan madzhab Hanafi yang dirasa lebih akomodatif terhadap praktek Sandak. Dalam hal ini, ada dua model transaksi untuk melegalkan praktek sandak. Pertama, masyarakat mengambil opsi transaksi “permohonan izin dalam penggarapan sawah” sebagai bentuk aqad sandak yang diakui oleh mazhab Hanafi. Sementara cara yang lain adalah apa yang disebut dengan “Ba’y al-Wafa’” yaitu satu bentuk transaksi dalam rangka memenuhi hajat, dengan alasan “al-hajat tanzîl manzila al-dlarura ‘âmmah wa khâshshah”.
Kata Kunci: Sandak, al-Rahn, al-Qardl, al-Riba, ba’y al-Wafa’, Hilah
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Munawaroh, Siti. "Konsep Kafa’ah: Studi Komparasi Hukum Islam Pasal 61 dan Kitab Al- Fiqh Al Manhaji ‘Ala Madzhab Al Imam Al-Syafi’i." Lisyabab : Jurnal Studi Islam dan Sosial 2, no. 2 (December 31, 2021): 211–20. http://dx.doi.org/10.58326/jurnallisyabab.v2i2.92.
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Salah satu permasalahan untuk mencari pasangan yang baik adalah masalah kafa’ah. Ketika dihubungkan dengan nikah, kafa’ah diartikan dengan keseimbangan antara calon suami dan istri, dari segi kedudukan (hasab), agama (dîn), keturunan (nasab), dan semacamnya. Sebenarnya Kafa’ah bukanlah termasuk syarat sahnya suatu perkawinan, dalam arti akad nikah tetap sah meskipun kedua mempelai tidak sekufu apabila memang ridho. Penulis disini akan meneliti konsep Hukum Islam Pasal 61 Dan Kitab Al- Fiqh Al Manhaji ‘Ala Madzhab Al Imam Al- Syafi’i. Penelitian ini adalah penelitian pustaka dangan pendekatan kualitatif yang kemuadian dianalisis dengan deskriptif-analitik-komparatif. adapun hasil dari penelitian ini menghasilkan adanya perbedaan konsep kafa’ah dalam KHI pasal 61 dan kitab Fiqh Al Manhaji. Dalam KHI sekufu dalam pernikahan dilihat hanya dalam hal agama sedangkan dalam kitab Fiqh Al Manhaji, sekufu dalam pernikahan dapat dilihat dari tiga hal (aspek) yakni agama dan kebaikan, mata pencaharian dan selamat dari cacat. Dengan demikian menjadi penting bagi seseorangng yang akan menikah untuk mengukur standar diri sendiri dan calon pasangan, agar rumah tangga berjalan dengan harmonis. Pengtingnya penelitian ini karena Kompilasi Hukum Islam adalah salah satu rujukan yang digunakan oleh Pengadilan Agama di Indonesia. Sedangkan kitab Al- Fiqhu Al-Manhaji ‘Ala Madzhab Al-Imam Al-Syafi‟i adalah salah satu kitab fiqih yang masyhur dikalangan madzhab Imam Syafi’i di Indonesia.
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Rosman, Arieff Salleh. "Pemahaman Terhadap Metodologi Ikhtilaf Fiqhi ke Arah Menyelesaikan Isu Fanatisme." Journal of Fatwa Management and Research 7, no. 1 (July 18, 2018): 141–66. http://dx.doi.org/10.33102/jfatwa.vol7no1.64.
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Jurisprudential disagreement occurs as a result of mujtahid interpretation of devine scripture. Different methodology adopted by them in the discipline of usul al-fiqh caused the jurisprudential disagreement. But, when the issue does not clearly understood by Muslims, causing much controversy in their life as a result of fanaticism. This article aims to analyze the factors of jurisprudential disagreement and how the understanding of the factors could resolve the issue of fanaticism among Muslims. The methodology used for this study is a comparative studies as to answer research questions by analyzing the views of Muslim scholars on the issues. The finding of this study shows that, jurisprudential disagreement accepted among scholars is the basis for the development of the discipline of Islamic jurisprudence. This proves that if the methodology of jurisprudential disagreement was clearly understood, then it is able to solve the issue of fanaticism among Muslims.
Keywords: Juristic Differences, Fanaticism, Islamic Legal Theories, Ethics of Disagreement
Abstrak
Ikhtilaf Fiqhi berlaku hasil daripada interpretasi akal mujtahid terhadap nas. Perbezaan metodologi yang diguna pakai oleh mereka dalam disiplin ilmu usul al-fiqh adalah antara penyebab berlakunya Ikhtilaf Fiqhi. Namun apabila isu tersebut tidak difahami dengan sebaiknya oleh umat Islam, maka menimbulkan banyak kontroversi dalam kehidupan hasil daripada sikap fanatik terhadap sesuatu pendapat. Artikel ini bertujuan untuk menganalisa faktor berlakunya Ikhtilaf Fiqhi dan bagaimana kefahaman terhadap faktor itu mampu menyelesaikan isu fanatisme dalam kalangan umat Islam. Metodologi kajian perbandingan digunakan untuk menjawab persoalan kajian dengan menganalisa pandangan para ulama terdahulu dan semasa tentang isu Ikhtilaf Fiqhi. Dapatan kajian ini menjelaskan bahawa Ikhtilaf Fiqhi yang berlaku dalam kalangan para ulama adalah menjadi asas dalam pengembangan disiplin ilmu fiqh. Ini membuktikan bahawa jika persoalan Ikhtilaf Fiqhi difahami dengan sebaiknya, maka ia mampu untuk menyelesaikan isu fanatisme dalam kalangan umat Islam.
Kata kunci: Ikhtilaf Fiqhi, Fanatik Pendapat, Usul al-Fiqh, Adab Ikhtilaf
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Nashichuddin, Ach. "Wacana Khitan Perempuan Di Masyarakat Desa (Studi Di Masyarakat Desa Pager, Kecamatan Purwosari, Kabupaten Pasuruan)." ULUL ALBAB Jurnal Studi Islam 4, no. 1 (December 26, 2018): 55–70. http://dx.doi.org/10.18860/ua.v4i1.6135.
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This research aims to describe a discourse of female circumcision in Pager village, Purwosari district, Pasuruan. There are two discourses that are described in this research; discourse of fiqh text that consists of books written by Moslem scholar of Syafi'iyah and discourse of social context in the village. This research found that no all fiqh books, which are spread over in society explain about female circumcision. The explanation is only found in advanced fiqih books that seldom be touched by civil society. In fiqh books expressed that majority of Moslem scholar see that female circumcision is religious obligatory either for men and woman. For a while other minority Moslem scholar see that it is obliged to men and recommended to woman. There is a significant difference between the fiqih text and the social context in Pager in explaining the meaning of female circumcision practice. There are three factors that cause the difference; the social and cultural change in the society, the change of thought system in the society, and the lack of knowledge regarding the fiqih text that explains female circumcision.
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Mawarti, Sri. "PEMBELAJARAN FIQH YANG HUMANIS Analisis terhadap Kurikulum Fiqh MTs." TOLERANSI: Media Ilmiah Komunikasi Umat Beragama 11, no. 2 (December 9, 2019): 121. http://dx.doi.org/10.24014/trs.v11i2.10649.
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Tulisan ini mendiskusikan akan pentingnya upaya mengembangkan model pembelajaran fiqh yang lebih humanis. Pembelajaran fiqh perlu didorong ke arah yang lebih transformatif, mau melihat perbedaan, menyadari tentang pentingnya pluralitas dalam pemahaman fiqh. Oleh karena itu, pembelajaran fiqh semestinya harus humanis, yaitu meneguhkan kembali kepentingan manusia dalam beribadah. Model pembelajaran fiqh yang humanis diantaranya adalah menekankan akan pembelajaran yang bermakna dan pendekatan dialogis.
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Syafrin, Nirwan. "Konstruk Epistemologi Islam: Telaah bidang Fiqh dan Ushul Fiqh." TSAQAFAH 5, no. 2 (November 30, 2009): 227. http://dx.doi.org/10.21111/tsaqafah.v5i2.127.
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Ratna Suraiya, Nashrun Jauhari. "EPISTEMOLOGI FIQH KEMADZHABAN NU." Al-'`Adalah : Jurnal Syariah dan Hukum Islam 3, no. 2 (July 9, 2018): 131–47. http://dx.doi.org/10.31538/adlh.v3i2.453.
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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.
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Millati Agustina, Arifah. "Gender Construction in The Perspective of Living Fiqh in Indonesia." Justicia Islamica 18, no. 2 (November 29, 2021): 189–210. http://dx.doi.org/10.21154/justicia.v18i2.2488.
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This article aims to comprehensively explain the uniqueness of the emergence of gender issues in Indonesia and contribute to the development of Islamic law in terms of the discovery of Islamic legal products, and introduce local culture underlying the forming of laws depending on place and era, including gender issues, where western and eastern cultures certainly differ in various sides. Living fiqh on gender is a term for a concept of fiqh responding to women’s issues through interpretation, taking into account Indonesia’s local culture. Living fiqh is a term for strengthening Islamic legal products prioritizing the principle of locality. This study used a qualitative method to respond to the concept of living fiqh in Indonesia. The first step in this research was to explore the genealogy of gender issues in Indonesia, compared to the history of gender issues in the west. After that, the differences in the causes of gender issues in Indonesia and the west were classified. Finally, the products of fiqh on gender in Indonesian madzhab were found. In this article, the author argues that the products of fiqh on gender in Indonesia have relations with Indonesian culture. Besides, fiqh on gender in Indonesia emerged from the women activists’ anxiety against discrimination in marriage and rules. Fiqh on Indonesian madhab contributes to minimizing gender inequality emerging massively after strengthening colonialism and the influence of transnational Islam changing the interpretation of the scripture and madhab fanaticism.Artikel ini bertujuan untuk menjelaskan keunikan munculnya isu gender di Indonesia dan memberikan kontribusi bagi pengembangan hukum Islam dalam hal penemuan produk hukum Islam di Indonesia (KHI), juga mengenalkan budaya lokal yang turut menjadi alasan atas terbentuknya hukum yang sangat mempertimbangkan pada tempat dan waktu; termasuk isu gender, dimana budaya barat dan timur memiliki perbedaan dari berbagai sisi. Living fiqh gender adalah sebuah istilah untuk konsep fiqh yang merespon isu-isu perempuan dengan mempertimbangkan budaya lokal Indonesia. Living fiqh merupakan salah satu bentuk istilah penguatan produk hukum Islam yang mengedepankan asas lokalitas. Dalam penelitian ini penulis menggunakan metode kualitatif untuk merespon konsep living fiqh di Indonesia. langkah dalam penelitian ini adalah menggali ganeologi isu gender di Indonesia, kemudian membandingkan dengan sejarah isu gender di barat, setelah itu penulis akan mengklasifikasikan perbedaan penyebab isu gender di Indonesia dan barat beserta fikih ‘ala madzhab Indonesia. Dalam artikel ini, penulis menemukan terdapat produk fikih gender yang memiliki relasi dengan budaya Indonesia, fiqih gender di Indonesia muncul berawal dari kegelisahan para aktivis perempuan terhadap diskriminasi dalam perkawinan beserta aturanya. Hukum ala madzhab Indonesia berkontribusi meminimalisir ketimpangan gender yang muncul secara masif setelah menguatnya pengaruh kolonialisme dan Islam transnasional yang mengubah interpretasi terhadap kitab suci dan fanatisme madzhab.
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Fauzi Nazar, Reza, and Mohammad Fahmi Abdul Hamid. "Tracking the Genealogical Reasoning Reconstruction of Nahdlatul Ulama (NU) Fiqh: From ‘Social Fiqh’ to ‘Civilization Fiqh’." Tashwirul Afkar 41, no. 2 (December 30, 2022): 137–62. http://dx.doi.org/10.51716/ta.v41i2.74.
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Fiqh, or in another term were called as Islamic jurisprudence, are the conceptions which are required by the Muslims to organize their interests in all aspects of life, provide the basics of the system of worship, administration, commerce, politics, social, and civilization. This article aims to trace and elaborate on the term "Civilization Fiqh.," or known as “Fiqh Peradaban”. It was initiated by Nahdlatul Ulama (NU) towards its one-century birth. By exploring and unraveling the genealogy of substantive thinking on the countenance of NU Fiqh as the epistemological basis for the ideas of “Civilization Fiqh”. The library method is used in writing this article. This article uses a descriptive-analytic approach; it tries to explain in an analytical-consistent manner through rigorous reading to unravel the transmission of the NU Fiqh reasoning constructions to obtain a fresh and modern formulation of "Civilization Fiqh.” The results of the discussion of this article include 1) It needs reading and interpretation of the reasoning of the Pesantren tradition to redefine the Islamic scientific tradition, which is seen as less adaptive to the changing realities of the new world order but has not lost its identity by the currents of modernity; 2) NU needs to expand the discussion of “Civilization Fiqh” not only on political issues and the nation-state. This genealogically was carried about simultaneously by NU activists, academics, ulama, even PBNU itself (2000-2019). Issues related to human rights (labor fiqh), injustice, gender (women fiqh), extraordinary crime (anti-corruption fiqh), and environmental destruction (energy fiqh, waste management fiqh). So it is no exaggeration if “Civilization Fiqh" in the future can discuss the reality of 21st-century society: free economy, internet technology society of think, building the smallest nation element: family with counter-discourse which capture the trending issue of childfree, demography fiqh, etc.
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Aspandi, Aspandi. "HISTORISITAS DAN SUMBER DALIL UṢUL FIQH SHI’AH." Al-'`Adalah : Jurnal Syariah dan Hukum Islam 4, no. 1 (June 10, 2019): 30–45. http://dx.doi.org/10.31538/adlh.v4i1.438.
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In the history of the development of Islamic law, the existence of fiqh is one of the sciences that has given birth to a variety of methodologies in Islamic legal studies. Broadly speaking, the existence of fiqh proposals can be represented by the presence of Sunni and Shi'a fiqh proposals. As a theological group in Islam, Shi'ah has a different concept of fiqh from Sunni. This research is descriptive in nature, providing an explanation of the history of the development of shia fiqh, law in the perspective of shia, the propositions of shia fikh, and Istinbat in the perspective of shia. The conclusions from this study, that the Shi'a fiqh proposal is divided into two groups, namely Akhbariyyun and Uṣuliyyun. In the process of determining the law, the Akhbariyyun group returned the matter to the Qur'an and Sunnah based on the determination of their Imams. The Akhbariyyun group holds that only their imams have the authority of ijtihad to establish laws based on the Qur'an and Sunnah. As is known, scholars' Shi'ah call Dalil al-Qur'an, Sunnah, Ijma, and ‘Aql as the proposition Ijtihadi. Thus it can be said that Uṣul Shi’ah Akhbariyyun is; Al-Kitab, namely al-Qur'an, Sunnah and words, deeds, and taqrir of the Imam. The Uul Uṣuliyyun group, namely; Al-Kitab, Sunnah, and the words, deeds, and taqrir of the Ulema and Ijtihad which in their terms are called the proposition ‘Aql.
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Huda, Muhamad Nuril. "PROFESIONALISME GURU FIQIH DALAM PEMBELAJARAN DAN IMPLIKASINYA TERHADAP SIKAP KEBERAGAMAAN SISWA DI MTS NEGERI KOTA MANADO." An-Nisa' : Jurnal Kajian Perempuan dan Keislaman 13, no. 1 (April 15, 2020): 69–115. http://dx.doi.org/10.35719/annisa.v13i1.25.
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Teacher professionalism is something that cannot be negotiated, including for a fiqh teacher. Because the professionalism of a teacher plays a very dominant role, even though the sophistication of technology is very, very impressive. There are still too many human elements such as attitudes, value systems, feelings, motivation, habits, etc. which are expected to be the result of the learning process. A good religious attitude is one of the hopes that results from a fiqh study. And only fiqh learning managed by a professional fiqh teacher has implications for the formation of students' religious attitudes. Professional fiqh teachers are able to create a dynamic and democratic learning atmosphere, and will have implications for students' religious attitudes in the form of; first, the students will understand what they do and at the same time understand what other people who are different from it have been practicing, Second, the level of student obedience in carrying out religious rites is getting better, Third, the more students have more confidence in the truth of their religion, Fourth, the students' commitment to godliness is getting better. good, and Fifth, embedded tolerance towards all differences.
Profesionalisme guru adalah suatu hal yang tidak dapat ditawar-tawar lagi, termasuk bagi seorang guru fiqih. Karena keprofesionalan seorang guru memegang peranan yang sangat dominan, meskipun kecanggihan tehnologi sudah amat sangat mengagumkan. Masih terlalu banyak unsur-unsur manusiawi seperti sikap, sistem nilai, perasaan, motivasi, kebiasaan, dan lain-lain yang diharapkan menjadi hasil dari proses pembelajaran. Sikap keberagamaan yang baik adalah salah satu harapan yang dihasilkan dari sebuah pembelajaran fiqih. Dan hanya pembelajaran fiqih yang dikelola oleh seorang guru fiqih profesional yang memungkinkan berimplikasi pada pembentukan sikap keberagamaan siswa. Guru fiqih yang profesional mampu menciptakan suasana pembelajaran yang dinamis dan demokratis, dan akan berimplikasi terhadap sikap keberagamaan siswa berupa; pertama siswa akan memahami apa yang diamalkan sekaligus memahami apa yang selama ini diamalkan orang lain yang berbeda dengannya, Kedua, tingkat kepatuhan siswa dalam menjalankan ritus-ritus agama semakin baik, Ketiga, semakin tambah keyakinan siswa terhadap kebenaran agamanya, Keempat, komitmen kebertuhanan siswa semakin baik, dan Kelima, tertanam sikap toleransi terhadap segala perbedaan..
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Moch. Nurcholis. "Fikih Maqasid dalam Fatwa Majelis Ulama Indonesia tentang Penggunaan Vaksin Covid-19 Produk Astrazeneca." Tribakti: Jurnal Pemikiran Keislaman 32, no. 2 (July 31, 2021): 315–32. http://dx.doi.org/10.33367/tribakti.v32i2.1741.
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The rapid advancement of fiqh discourse has reached a thematic study phase and has shifted to a philosophical style. The philosophical type can be carried out through an integrated combination of fiqh and maqasid al-shari‘ah to produce a fiqh maqasid discourse in the Indonesian Ulama Council’s Fatwa Number 14 of 2021. Fiqh maqasid epistemology also needs to be addressed in this discourse. Efforts to reveal the existence of fiqh maqasid in the MUI fatwa and its epistemological building in this study used content analysis methods and Islamic legal philosophy as the approach. This research concludes that the fiqh maqasid paradigm has been applied in the MUI fatwa by using tarjih based on maqasid al-shari‘ah. In the realm of epistemology, fiqh maqasid originates from transcendental texts supported by ijma‘, and qawa’id al-fiqh. The paradigm in fiqh maqasid involves an integral relationship between ushul al-fiqh, fiqh, reality, maqasid al-shari‘ah, and qawa’id al-fiqh. While the truth in fiqh maqasid is based on the pragmatic theory of truth using instruments of utility, workability, satisfactory consequences.
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Syukri, Syukri. "Fiqh Learning Using Media and Its Implication towards Students Understanding: A Case Study at MAN 2 Mataram." eL-HIKMAH: Jurnal Kajian dan Penelitian Pendidikan Islam 16, no. 1 (June 30, 2022): 65–82. http://dx.doi.org/10.20414/elhikmah.v16i1.6061.
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The fiqh (Islamic law) learning process using media among Islamic studies teachers at MAN 2 Mataram has huge implications for the quality of the learning process. Fiqh learning, especially on the topics of hajj and umrah as well as the treatment of the deceased, with media support, turns out to be exciting, and it accelerates and enhances students' understanding. Teachers of Islamic studies can explain hajj and umrah as well as bathing and praying the deceased through a demonstration using a miniature of Ka’bah and a doll representing a corpse, respectively. Students practice the lessons individually and in groups upon the teacher's demonstration. The process of Fiqh learning using media has an implication towards the increase of students understanding and their ability to memorize the lessons. Keywords: Fiqh learning, media, method, demonstration, practice Abstrak: Proses pembelajaran Fikh menggunakan alat peraga di kalangan guru agama Islam Madrasah Aliyah Negeri (MAN) 2 Mataram memberikan implikasi yang besar terhadap peningkatan pemahaman siswa cukup tinggi dan memiliki kemampuan daya ingat yang lama. Pembelajaran mata pelajaran Fikh menggunakan alat peraga khusus pada materi haji dan umrah menggunakan kabah dan cara memandikan mayat dan menshalatkannyn menggunakan boneka sangat menyenangkan, mempercepat, dan memperjelas pemahaman siswa. Metode diterapkan guru agama Islam adalah metode demonstratif dengan alat peraga miniatur kabah dan boneka mayat. Usai guru mendemonstrasikan alat peraga sesuai materi, siswa langsung mempraktekkan secara individu dan kelompok. Pembelajaran Fikh menggunakan alat peraga menghasilkan peningkatkan pemahaman siswa yang cukup signifikans dan memiliki kemampuan daya ingat yang sangat lama.
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Frastiawan, Devid, and Amir Sup. "AL-QAWĀ‘ID AL-FIQHĪYAH: Tantangan Ilmiah Kemunculannya dan Aplikasinya dalam Bidang Ekonomi Sharī‘ah." An-Nuha : Jurnal Kajian Islam, Pendidikan, Budaya dan Sosial 8, no. 2 (December 18, 2021): 327–45. http://dx.doi.org/10.36835/annuha.v8i2.457.
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This study aims to describe the background and scientific challenges of the birth of al-qawa>’id al-fiqhi<yah, the functions and benefits of al-qawa>’id al-fiqhi<yah, as well as the function, sound, meaning, intent, and application of the five basic rules (al-qawa>’id al-khams). The method used is qualitative-literature-descriptive. The results obtained are that there are three periods of compiling al-qawa>’id al-fiqhi<yah, namely the period of birth, growth-bookkeeping, and refinement. The scientific background and challenge of the birth of al-qawa>’id al-fiqhi<yah is to group fiqh problems so that they can quickly respond to the problems of legal cases that are increasingly emerging. Al-qawa>’id al-fiqhi<yah has several functions, namely as a principle and purpose of law, as a kind of source of law, and as a global summary of all the details of fiqh. While the benefits are that it is easy to learn, memorize, and apply by anyone to know the many furu>’iyyah laws, to know the differences and similarities between one issue and another without feeling any contradictions, to help in knowing the legal status of various contemporary problems being faced, knowing the fundamental objectives of Islamic shari’ah, and studying al-qawa>’id al-fiqhi<yah is the same as studying the building blocks of the formation of fiqh law. The five basic rules (al-qawa>’id al-khams), are functioned by all scholars to refer all fiqh issues to the five main rules. These rules include, everything depends on the intention, belief cannot be eliminated by doubt, difficulties bring to ease, harm must be removed, and customs can be made (consideration) law.
Keywords: al-Qawa>‘id al-Fiqhi<yah; al-Qawa>‘id al-Khams; Shari<‘ah Economic
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Rizal, Syaiful. "Pelaksanaan Pembelajaran Fiqih Melalui Kitab Nadom Fiqih Junior (Karya Achmad Kamaludin) Pada Santri Taman Pendidikan Al-Qur’an Mamba’ul Falah Bondowoso." Childhood Education : Jurnal Pendidikan Anak Usia Dini 1, no. 1 (January 28, 2020): 41–58. http://dx.doi.org/10.53515/cji.2020.1.1.41-58.
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ABSTRAK
The Indonesian community (urban and rural) now appears a variety of various practical methods or special methods to achieve effective and efficient targets. In order to realize the learning atmosphere and the learning process by supporting the development of students. One of the basic practical jurisprudence learning methods that can be used for students is the Memorizing Method of the Nadlom Fiqh Junior Book. Nadlom Fiqh Book is a book of fiqh in the style of Nadlom which is a practical method of understanding the science of jurisprudence according to the tendency of students and society today, who like everything practical, including consuming reading material. The purpose of this study was to find out how the planning, implementation and evaluation of fiqh learning through the junior fiqh nadlom book (The Work of Achmad Kamaludin) on Santri Al-Qur'an Education Park Mamba'ul Falah Bondowoso.
This study uses a phenomenological qualitative approach. The technique of determining the informants used purposive sampling. The technique of data collection uses observation, interviews and documentation. Data analysis uses the method proposed by Miles and Huberman, namely; data reduction, data display, drawing conclusions or verification. The validity of the data uses source triangulation.
The results showed that the program method of memorizing the nadhom fiqih junior book could facilitate the ability of TPQ students in the realm of basic fiqh learning related to the Ubudiyah of santri. This is not excluded from the preparation, implementation and evaluation of learning that is always well prepared by the asatidz. To support the success of the program, the TPQ assisted by the foundation made every effort to fulfill facilities and infrastructure for those who could support and succeed the program. So the program provides a new nuance for TPQ which usually only focuses on the learning process of the Qur'an without optimizing fiqh learning.
Keywords: Memory Method, Nadlom Fiqh Book, Al-Qur'an Educational Park
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Iqbal, Muhammad. "NUANSA FIQIH DALAM PEMIKIRAN TEOLOGI SYEKH MUHAMMAD ARSYAD AL-BANJARI PADA RISALAH TUHFAT AL-RÂGHIBÎN." Khazanah: Jurnal Studi Islam dan Humaniora 19, no. 1 (July 28, 2021): 21. http://dx.doi.org/10.18592/khazanah.v19i1.4938.
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This paper examines the theological thoughts of Sheikh Muhammad Arsyad al-Banjari in Tuhfat al-Râghibîn. Although it is a treatise on theology that actually deals with theoretical aspects (nazharî), it discusses extensively practical aspects (‘amalî). With Arsyad al-Banjari's background as an expert in Islamic law, these practical aspects are described using some notions developed in Islamic jurisprudence (fiqh). As a result, the nuances of fiqh are so evident in this treatise. This can be observed from the use of deontic modalities and argumentation models of fiqh to explain issues related to theology. Moreover, this treatise follows the deep structure of the so-called al-hukm al-wadh‘î in Islamic law to describe the concept of faith.Paper ini menganalisa pemikiran teologi Syekh Muhammad Arsyad al-Banjari dalam Tuhfat al-Râghibîn. Walaupun ini risalah tentang akidah yang sebenarnya membahas aspek-aspek teoritis (nazharî), tapi ia banyak mendiskusikan aspek-aspek praktis (‘amalî). Dengan latar belakang Arsyad al-Banjari sebagai seorang ahli fiqih, maka aspek-aspek praktis ini diuraikan dengan menuggunakan beberapa ide yang dikembangkan dalam yurisprudensi Islam (fiqih). Alhasil, nuansa fiqih sangat kentara dalam risalah ini. Ini terlihat dari penggunaan modalitas deontik dan model argumentasi fiqih untuk menguraikan persoalan-persoalan yang terkait dengan aqidah. Lebih dari itu, risalah ini mengikuti struktur dalam (deep structure) hukum wadh‘î dalam fiqih untuk menjelaskan konsep keimanan.
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Nugroho, Anjar. "Fikih Kiri: Revitalisasi Usul al-Fiqh untuk Revolusi Sosial." Al-Jami'ah: Journal of Islamic Studies 43, no. 2 (November 30, 2005): 425. http://dx.doi.org/10.14421/ajis.2005.432.425-454.
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Classical fiqh, which is based on classical Usul al-Fiqh, has often been considered out of date and no longer has its effectiveness at handling new problems. The article is a study critically addressed to the classical theory of Usul al-fiqh, which is commonly accused as a factor that made fiqh static and has nothing to do with reality. The writer proposes, then, how to develop a new model of fiqh that is more sensitive to the real issues of society, left fiqh. The left fiqh is fiqh that takes side with oppressed, impoverished people (mustad‘afin) and demands criticism to a hegemonic power. This is an antithesis to mainstream fiqh, which tends to be used to protect people with the power. It is expected that left fiqh may colourize both the process and the result of ijtihad of Muslim scholars. Fiqh that is not sensitive to human problems will merely legitimate illegal collusion. If fiqh does not insist on handling and overcoming human problems, it will experience two problems: first, fiqh will indulge in its settled condition as a well established doctrine and will be always considered unnecessary. Second, fiqh will progressively narrow its role merely focused on ritual and make its self powerless at solving daily human problems.
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Adnan, Mohammad Khairul Anuar, Ahmad Irdha Mokhtar, and Mohd Al Adib Samuri. "Implementasi Kaedah Fiqah Berelemenkan Darurat dalam Perubatan: Analisis Fatwa Terpilih Jabatan Mufti Negeri Selangor." Journal of Islam in Asia (E-ISSN 2289-8077) 20, no. 1 (February 2, 2023): 216–40. http://dx.doi.org/10.31436/jia.v20i1.1118.
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Darurat adalah keterdesakan akibat sesuatu perkara yang tidak diingini. Dalam aspek fiqah, risiko, jangkaan, kemungkinan dan implikasi telah menyebabkan tindakan yang asalnya haram diberikan kelonggaran tertentu. Penulisan ini untuk menganalisis kaedah fiqah yang berelemenkan darurat dalam isu-isu perubatan menerusi pewartaan fatwa terpilih Jabatan Mufti Negeri Selangor Darul Ehsan. Penulisan ini mengguna pakai kajian kualitatif dengan merujuk kepada kitab-kitab yang relevan dengan perbincangan ini dan menggunakan kaedah analisis dokumen menerusi analisis kandungan sebagai kaedah pengumpulan data dan kaedah deskriptif sebagai metod analisis data dengan mengakses direktori fatwa Jabatan Mufti Negeri Selangor, di samping kertas-kertas penyelidikan dalam lingkungan perbincangan yang berkaitan. Dapatan menunjukkan bahawa penerapan kaedah fiqah berkaitan darurat dalam isu-isu perubatan yang difatwa adalah wujud tetapi tidak dijelaskan secara zahir disebabkan oleh persoalan yang diterima secara dasarnya bersifat umum dan telah pun dibincangkan oleh ilmuwan Fiqah. Walaupun tidak disebut secara jelas, tetapi hakikatnya selari dengan kaedah fiqah yang dibahaskan. Justeru, ulama fiqah menyusunnya, mengambil kira elemen darurat daripada al-Quran dan hadis. Menjadi tanggungjawab umat Islam agar melakukan tindakan yang membawa kebaikan dan mengelakkan mudarat. Abstract: Harm is an urgency due to something unwanted. In the aspect of Fiqh, risks, expectations, possibilities and implications have caused actions that were originally illegal to be given certain leeway. This writing is to analyze the Fiqh method that has an element of harm in medical issues through selected fatwas of the Jabatan Mufti Negeri Selangor Darul Ehsan. This writing uses qualitative research by referring to books that are relevant to this discussion and using the document analysis method through content analysis as a data collection method and the descriptive method as a data analysis method by accessing the Jabatan Mufti Negeri Selangor Darul Ehsan fatwa directory, in addition to the papers research in a related discussion environment. Findings show that the application of Qawaid Fiqhiyyah related to harm in fatwas for medical issues are exist but is not explained outwardly due to the general question and has already been discussed by Fiqh scholars. Although it is not mentioned clearly, but the fact is in line. Therefore, Shariah scholars compiled it, taking into account the emergency elements from the Quran and hadith. It is the responsibility of Muslims to do actions that bring good and avoid any risks and harm. Keywords: Fiqh Methods, Emergency, Medical Fiqh, Fatwa, Selangor Mufti Department.
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Ikromi, Zul. "FIQH AL-HADITS:." Al-Bukhari : Jurnal Ilmu Hadis 3, no. 1 (June 24, 2020): 105–29. http://dx.doi.org/10.32505/al-bukhari.v3i1.1534.
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The trend of interpretations on Islamic texts from the Qur’an and hadiths has been increasing at the present time. but these understandings leading up to create polemics in the community. The case triggered by some religious circles who at the end explained religious sources with some limitations, either caused by insufficient understandings or misleadings in interpreting the refferences. This paper aims to reveal the appropriate method of understanding hadiths which is closer to the intention of the Speaker, due to the fact that there has been a very long time interval between us - as recipients of the information - with the owner of the text. The research also investigates the language used and the background situations of the hadiths. Therefore, an apppropriate methodological perspective is pivotal to understand the hadiths more comprehensively. This paper is a library research advantaging primarily from the book of fiqh al-Hadith using content analyses approach. The aim is to find out appropriate methods or formulas in understanding the traditions of the Prophet Muhammad to bring the prophetic messages for bettter understandings and practices.
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Supena, Ilyas. "Paradigma Fiqh Multikultural." TAJDID 26, no. 2 (October 12, 2019): 169. http://dx.doi.org/10.36667/tajdid.v26i2.335.
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The doctrine of the Qur’an teaches that human beings are created in diversities and tribes in order to know one another. Essencially, it means that the basic attitude of Islam exclaims all the humans have the same ideas for a unity of humanity without discriminating races, colour, ethnic, culture and religion. Nevertheless, when the idea of the Qur’an is interpreted in the form of fiqh, historically the fiqh was often confronted with the truth claims being supported by the followers of each madzhab. So, between the truth claims of a fiqh formula being local particular and the doctrine of the Qur’an itself being universal substantial is a paradox. The emergence of the truth claims can have the potential to lead to the conflicts and anarchy among the followers because of differing interpreting of the fiqh. Therefore, a formula of jurisprudence needs to be developed according to multiculturalism that recognizes the diversities and places them in the equality. In the field of jurisprudence, the view of multiculturalism should be methodically built by way of developing paradigm of Islamic social interpretation prioritizing the dynamic, progressive and tolerant interpretations. The discussion in this article concludes that multiculturalist fiqh must be built on the principle of mashlahah using the maqashid al-shari'ah approach. Consequently, universal Qur'anic values are seen as substantive values rather than local-particular values. Therefore, with the maqashid al-shari'ah approach, the values of justice, benefit, equality, wisdom and love are the most important values that will be the source and inspiration when the Qur'an explains the provisions of a legal-specific case.
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Lahaji, Lahaji, and Sulaiman Ibrahim. "Fiqh Perempuan Keindonesiaan." Al-Bayyinah 3, no. 1 (July 31, 2019): 1–14. http://dx.doi.org/10.35673/al-bayyinah.v3i1.127.
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Zulhamdi, Zulhamdi. "KEDUDUKAN FIQH DI INDONESIA PASCA KEMERDEKAAN." At-Tafkir 11, no. 1 (October 20, 2018): 1. http://dx.doi.org/10.32505/at.v11i1.526.
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Islam yang masuk di Indonesia lebih dipahami sebagai proses Arabisasi atau lebih berkiblat kepada Arab dengan menafikan nilai-nilai lokalitas, kemudian lahirnya kebijakan pemerintah colonial dengan teori resepsinya, yaitu yang menjadi patokan dalam penyelenggaraan hukum di Indonesia adalah hukum adat, sedangkan hukum Islam baru bisa dijadikan sebagai rujukan setelah terlebih dahulu diresepsi oleh hukum adat. Adapun tujuan dalam penulisan jurnal ini adalah Untuk Mengetahui tokoh-tokoh fiqih terkenal serta buku dan pemikiran fiqh di Indonesia pada masa kemerdekaan, Untuk Mengetahui isi buku penting dalam perkembangan fiqh masa, Untuk Mengetahui Kedudukan fiqh dalam sistem hukum Indonesia dan hubungan fiqh dengan perundang-undangan Indonesia, dan Metode penulisan merupakan studi penelitian dengan cara menelaah sejumlah buku-buku, membuka web-web untuk memperoleh data, teori dan konsep yang berhubungan dengan pembahasan ini. Dengan menggunakan metode dan teknik pengumpulan data tersebut, kiranya dapat terkumpul seluruh data yang dibutuhkan untuk mendukung penulisan jurnal ini, dapat pula menemukan suatu kesimpulan yang objektif. Di antara hasil ijtihad Hasbi yang mencerminkan pemikiran Fiqh Indonesia terlihat dalam fatwa hukum jabat tangan antara laki-laki dan perempuan. Di sini ia berbeda pendapat dengan fatwa Majelis Tarjih Muhammadiyah dan Ahmad Hassan dari Persis yang mengharamkan praktik dan perilaku ini. Usaha untuk merekonstruksi format fiqh baru, menurut pandangan Hazairin, dapat dimulai dengan tafsir otentik atas al-Qur’an. Dalam analisis dan hasil temuan dari studi tentang pemikiran waris Hazairin yang dilakukan oleh Al-Yasa Abu Bakar, dapat ditarik kesimpulan bahwa karakter sumber-sumber hukum Islam, yakni sunnah, ijma’, dan qiyas memungkinkan untuk digugat hasil ketetapan ijtihadnya.
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Asyari, Farida, and M. Tubi Heriyandi. "PERAN GURU DALAM PROGRAM PEMBINAAN FIQIH KEMASYARAKATAN." Jurnal Pendidikan Agama Islam 16, no. 2 (December 20, 2019): 245–76. http://dx.doi.org/10.14421/jpai.2019.162-07.
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Program Pengembangan Fiqh Komunitas merupakan kegiatan yang dibentuk karena mayoritas input dari lulusan sekolah dasar dan banyak siswa tidak memahami materi keagamaan, terutama tentang doa, sehingga program ini dapat menjadi jembatan bagi siswa untuk mengetahui pengetahuan yang mendalam tentang bahan doa yang benar dan memudahkan guru untuk memahami siswa dalam hal melakukan sholat, karena dalam program ini akan diajarkan materi dan praktiknya kepada siswa.Penelitian ini menggunakan perspektif kualitatif. Pengumpulan data yang digunakan adalah dengan teknik observasi, wawancara dan dokumentasi. Sedangkan analisis data yang digunakan adalah model Miles dan Huberman. Fokus dari penelitian tesis ini adalah (1), Apa gambaran umum dari program pelatihan fiqh komunitas di MTs Al-Falah, (2), Bagaimana Peran guru dalam Program Pembinaan Fiqh Masyarakat di MTs Al-Falah.Hasil dari penelitian ini adalah (1), Program Pengembangan Fiqh Komunitas dimotivasi oleh mayoritas lulusan sekolah dasar, sebagian besar siswa tidak memahami materi keagamaan, terutama doa, dalam pelaksanaannya program ini khusus untuk siswa kelas VII dan dibina oleh guru-guru fiqih, guru SKI, guru bahasa Arab, dan guru Hadits Al-Qur'an dengan memanfaatkan waktu luang pelatih dan dilaksanakan di sekolah atau di luar sekolah, sedangkan materi yang terkandung dalam program ini adalah niat wudhu ', shalat demi wudhu, niat untuk mandi hadast besar, niat shalat lima maktubah, Doa Iftitah, fatihahRuku', i'tidal, sujud, duduk di antara dua sujud untuk shalat tahiyat terakhir, Qunut, permohonan untuk sahwi sujud, Lafadz adzan dan iqomah, Dzikir setelah shalat terakhir. Maka disebutkan bahwa program dengan program pembinaan fiqh komunitas, (2), Peran guru dalam program pembinaan fiqh komunitas adalah sebagai motivator, sebagai administrator, sebagai direktur, sebagai penilai, sebagai pengawas , sebagai pengawas.
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Muzakir, Muzakir. "PERIODISASI FIQH (Perbandingan Fiqh dari Masa Rasul SAW Sampai Modern)." Jurnal Ilmiah Islam Futura 7, no. 1 (April 25, 2018): 25. http://dx.doi.org/10.22373/jiif.v7i1.3054.
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Sebagai sebuah ilmu, maka fiqh mengalami perkembangan dari masa Rasul SAW hingga sekarang, walaupun sebagian orang kurang memahami dan terkadang menganggap orang yang berpendapat demikian disebut dengan pembaharu agama. Namun tidak dapat dibantah, bahwa fiqh tetap berkembang sesuai dengan kebutuhan manusia pada zamannya. Ini sesuai dengan fitrah Islam sendiri, yang memiliki konsep Islam menjadi rahmat sekalian alam. Jika fiqh tidak berkembang, maka akan ditinggalkan orang. Perjalanannya dari masa Rasul SAW sampai sekarang mengalami pasang-surut, dimana hal ini sangat dipengaruhi kondisi sosial masyarakat saat tersebut, sehingga para Faqih dalam mengeluarkan hukum fiqhnya senantisa dipengaruhi sejumlah faktor sosial, kultur budaya dan ekonomi masyarakat setempat. Oleh karena itu perkembangan ilmu fiqh itu mutlak terjadi karena perkembangan manusia tidak pernah berhenti. Ini berarti bahwa selama kehidupan manusia ada, maka selama itu pula fiqh akan terus berkembang hingga akhir kehidupan manusia di dunia.
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Hulwati, Hulwati. "MEMAHAMI KESETARAAN GENDER DALAM FIQH: Analisis Teori Evolusi Kontinuitas Fiqh." Kafa`ah: Journal of Gender Studies 5, no. 1 (June 19, 2015): 22. http://dx.doi.org/10.15548/jk.v5i1.112.
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Hamidah, Tutik. "AKAR KEKERASAN TERHADAP PEREMPUAN DALAM FIQH AL-NISA’." El-HARAKAH (TERAKREDITASI) 3, no. 1 (April 15, 2008): 59. http://dx.doi.org/10.18860/el.v3i1.4688.
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<p class="Bodytext20">In the problem of femininity, fiqh has a very big role, because it is the science of fiqh that structuring the relationship of male women. This paper describes violence against women rooted in Fiqh al-Nisa 'However it is certainly not fair to judge Fiqh al-Nisa' with the present context. However fiqh is the product of his day. That in general in Fiqh al-Nisa ', women positioned as second actors or objects is due to several factors. First, some verses of the Qur'an and the Prophet's hadith present a patriarchal nuance, a view which places men as superior and inferior women. Secondly, the fiqh historic setting is generally a very patriarchal middle east region and the third, the fiqh writer is a man who is surely better presenting the superiority of men. Basically fiqh is the result of ijtihad miijtahid which is very good, relevant, dynamic in its era. The rigid is the thought of using the old work for the present religious rule. The rigid is the effort to develop new fiqh but still based on the methodology used in designing the old fiqh</p><p class="Bodytext20"> </p><p class="Bodytext20">Dalam problematika keperempuanan, ilmu fiqh memiliki peran sangat besar, karena ilmu fiqh-lah yang menstrukturkan hubungan laki-laki perempuan. Tulisan ini memaparkan kekerasan terhadap perempuan yang berakar pada Fiqh al-Nisa’ Namun demikian tentu tidak fair menghakimi Fiqh al-Nisa’ dengan konteks sekarang. Bagaimanapun fiqh adalah produk zamannya. Bahwa pada umumnya dalam Fiqh al-Nisa’, perempuan diposisikan sebagai pemeran kedua atau obyek adalah karena beberapa faktor. Pertama, beberapa ayat al-Qur’an dan hadis Nabi menghadirkan nuansa patriarkhi, suatu pandangan yang menempatkan laki-laki sebagai superior dan perempuan inferior. Kedua, setting kesejarahan fiqh itu pada umumnya adalah wilayah Timur tengah yang sangat patriarkhi dan ketiga, penulis fiqh itu adalah laki-laki yang tentu lebih mempresentasikan superioritas laki-laki. Pada dasarnya fiqh adalah hasil ijtihad miijtahid yang sangat baik, relevan, dinamis pada zamannya. Yang kaku adalah pemikiran untuk menggunakan karya lama itu untuk tata aturan keagamaan masa kini. Yang kaku ialah usaha menyusun fiqh baru namun tetap berpijak pada metodologi yang digunakan dalam merancang fiqh yang lama</p><p class="Bodytext6" align="left"> </p><p class="Bodytext20" align="center"> </p>
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Yulianto, Y. "Hakikat, Epistimologi Islam, dan Strategi Istinbath Al Ahkam Fikih Arsitektur." SHAHIH: Journal of Islamicate Multidisciplinary 4, no. 2 (December 28, 2019): 151–69. http://dx.doi.org/10.22515/shahih.v4i2.1867.
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Architectural Jurisprudence is an important study in Islamic architecture that has not been much developed. Therefore it is necessary to have an in-depth study related to the re-integration of Islamic jurisprudence and architectural science as a total implementation of Islam. This study focuses on the nature, Islamic epistemology, and strategy of istinbath al ahkam fiqh architecture. This literature study research utilizes Azab's thoughts (2012 & 1997), Murobith (2018), and Zarkani (2006) in examining the nature and strategy of istinbath al-ahkam architectural fiqh and using the reasoning of the Islamic epistemology of Al Jabiri (1989) in studying the reasoning of the Islamic fiqh architectural epistemology. Azab's opinion (2012 & 1997), Murobith (2012), Zarkani (2006), and Al Jabiri (1989) were then combined as needed in making the theoretical foundation of architectural fiqh. The results of this study indicate that the nature of architectural fiqh includes definitions, objects of study, originators, and subjects of architectural fiqh. Architectural fiqh is a collection of various fiqh principles that result in the mobility of a city as an effect of contacting every member of the community, the tendency of building architectural forms, and various issues surrounding the building that are presented as a result of the collaboration of fiqh scholars with building practitioners and architecture as a fiqh legal fatwa based on the science of fiqh proposal . Meanwhile, the object of study is the integration of fiqh studies with architecture and building studies. The subject of the study of architecture fiqh is fiqh law as charging legal low or correlative law in the context of a building. Furthermore, the epistemology of Islam in architectural fiqh is part of the bayani reasoning method as well as burhani. Finally, the strategy of istinbath al ahkam fiqh architecture is the Koran, the sunnah nabawiyah, and the principles of fiqh.
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Mansir, Firman, and Abdul Karim. "Fiqh Learning Methodology in Responding Social Issues in Madrasa." TARBIYA: Journal of Education in Muslim Society 7, no. 2 (December 11, 2020): 241–51. http://dx.doi.org/10.15408/tjems.v7i2.20024.
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AbstractThis research aims to find out how students in Fiqh learning should have the ability to direct or form themselves in the learning process, what will be studied and to what extent, when, and how they will learn. Thus, students do not just become passive recipients in the learning process itself. In this case, it also emphasizes the importance of emotions, open communication and the values that each student has. This type of research uses a qualitative research methodology with a focus on literature research methods (data collection/sources). The results of this research show that Fiqh subjects in madrasas and public schools that should be able to raise awareness of students in terms of religion after studying Fiqh are increasingly motivated to practice it, but in fact, the students have not been able to adjust the learning maximally in their daily lives. Abstrak enelitian ini bertujuan untuk mengetahui bagaimana siswa dalam pembelajaran Fiqih harus memiliki kemampuan mengarahkan atau membentuk diri sendiri dalam proses pembelajaran, apa yang akan dipelajari dan sejauh mana, kapan, dan bagaimana mereka akan belajar. Dengan demikian, siswa tidak hanya menjadi penerima yang pasif dalam proses pembelajaran itu sendiri. Dalam hal ini juga ditekankan pada pentingnya emosi, komunikasi yang terbuka dan nilai-nilai yang dimiliki setiap siswa. Jenis penelitian ini menggunakan metodologi penelitian kualitatif dengan menitikberatkan pada metode penelitian kepustakaan (pengumpulan / sumber data). Hasil penelitian ini menunjukkan bahwa mata pelajaran Fiqih di madrasah dan sekolah negeri yang semestinya dapat meningkatkan kesadaran siswa dalam hal agama setelah mempelajari Fiqh semakin termotivasi untuk mengamalkannya, namun nyatanya siswa belum mampu menyesuaikan belajar secara maksimal dalam kehidupan sehari-hari mereka. How to Cite: Mansir, F., Karim, A. (2020). Fiqh Learning Methodology in Responding Social Issues in Madrasa. TARBIYA: Journal of Education in Muslim Society, 7(2), 241-251. doi:10.15408/tjems.v7i2.20024.
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Solikhudin, Muhammad. "PENGEMBANGAN HUKUM ISLAM KONTEMPORER: DARI QAWLĪ KE MANHAJĪ." Ahkam: Jurnal Hukum Islam 7, no. 1 (July 1, 2019): 169–94. http://dx.doi.org/10.21274/ahkam.2019.7.1.169-194.
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ABSTRACTQawlī approach to solve legal problems, especially contemporary problems, needs to be strengthened and complemented with a manhaji approach. The existence of ushul al-fiqh which have only become supplementary tools to understand the works of classical fiqh, need to be improved to more applicable. Therefore, ushul al-fiqh ul will have direct relevance to the Muslims lives. This paper attempts to offer ushul al-fiqh manhajī which functions to develop the thought of Contemporary Islamic Law. In this paper ushul al-fiqh manhajī will be parsed, departing from classic ushul al-fiqh, the characteristics of ushul al-fiqh manhajī, the contemporary understanding of Islamic law, and the idea of progressive fiqh to face the growing age. It can be understood that ushul al-fiqh manhajī means ushul al-fiqh following the methodology of ulama thought, not the product of their thought. Following the methodology may result in the same or different product. Thinking methodologically means avoiding textuality an sich without studying its philosophical-methodological aspects. In conclusion, ushul al-fiqh manhajī is an offer to develop the thought of Contemporary Islamic Law.Keywords: Ushul al-Fiqh, M anhajī, ContemporaryIslamic law, Qawli
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Ismail, Ismail. "EKSISTENSI USHUL FIQH DALAM TAFSIR REALITAS SOSIAL DAN PERANAN PESANTREN DALAM MENJAGA DAN MENGEMBANGKANNYA." ALHURRIYAH: Jurnal Hukum Islam (ALHURRIYAH JOURNAL OF ISLAMIC LAW) 4, no. 1 (June 30, 2019): 1. http://dx.doi.org/10.30983/alhurriyah.v4i1.1264.
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Realitas sosial adalah kenyataan atau fakta yang terjadi dalam kehidupan masyarakat. Ia selalu berubah dan berkembang sesuai dengan perubahan dan perkembangan zaman. Dalam ajaran Islam realitas sosial tidak dibiarkan mengalir begitu saja, melainkan ada syariat yang mengatur dan mengarahkannya kepada sesuatu yang diridhai oleh Allah SWT. Ushul fiqh sebenarnya cukup bisa memberikan respon terhadap realitas sosial. Hanya saja, bukan ushul fiqh yang bertumpu pada makna teks. Melainkan, dengan ushul fiqh baru yang lebih mengedepankan sisi nalar atau bertumpu kepada maqashid syari’ah, yakni makna atau tujuan yang ada di balik teks. Ushul fiqh yang semacam ini yang kemudian juga mampu melahirkan fiqh kontekstual atau fiqh sosial yakni fiqh sebagai respon terhadap realitas sosial masyarakat. Pesantren sendiri sebenarnya sangat potensial untuk menjaga dan mengambangkan ilmu ushul fiqh semacam ini. Sebaliknya, tidak berkutat dengan fiqh tradisional (klasik) begitu juga ushul fiqh tradisional yang hanya terpaku kepada makna-makna literal.
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Ansori, Ansori. "Rekonstruksi Metodologi Fikih Kontemporer." Al-Manahij: Jurnal Kajian Hukum Islam 12, no. 2 (December 5, 2018): 329–40. http://dx.doi.org/10.24090/mnh.v12i2.1302.
Full textAbstract:
One of the causes of underdevelopment of Muslims is when fiqh is positioned equivalent to naṣṣ (Holy Scripture). When fiqh is equated with naṣṣ, fiqh becomes sacred, there is no courage for people to criticize it, let alone make changes to existing fiqh provisions. As a product of reason (ijtihād), fiqh is not intended as a final legal provision. The ijtihād carried out by the generation after the death of the Prophet Muhammad must be made an important lesson for the need for the development of Islamic law (fiqh) to keep abreast of the times. Another important thing is that applying fiqh law must not only follow fiqh products, but also must understand the process. This means that knowing the methods used by jurists (fuqahā’) to process fiqh births should not be ruled out. Understanding the methods used by jurists (fuqahā’) will open the development of fiqh in the global era, so that fiqh products as a guideline for Muslims will remain relevant and responsive and able to solve contemporary problems.
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Firmansah, Defi, and Alya Putri Septianti. "Implementasi Strategi Pembelajaran The Power Of Two dalam Meningkatkan Nilai Belajar Fiqih Santri Gontor Putri 2 Mantingan Ngawi." MA'ALIM: Jurnal Pendidikan Islam 3, no. 02 (December 15, 2022): 145–54. http://dx.doi.org/10.21154/maalim.v3i2.5012.
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Hasil belajar memiliki peranan penting sebagai alat ukur atas pencapaian tujuan dari kegiatan pembelajaran. Namun, masih ditemukan materi yang tergolong di bawah nilai rata-rata salah satunya materi Fiqih (Bidayatul Mujtahid). Penelitian ini bertujuan untuk 1) Mengetahui peningkatan keaktifan belajar siswi melalui penggunaan strategi pembelajaran The Power Of Two pada materi Fiqih, 2) Mengetahui peningkatan hasil belajar siswi melalui penggunaan strategi The Power Of Two pada materi Fiqih. Penelitian ini merupakan penelitian tindakan kelas (PTK) dengan model Kemmis dan McTaggart yang bersifat deskriptif kualitatif. Diterapkan di kelas 5H yang berjumlah 38 siswi di Pondok Modern Darussalam Gontor Putri Kampus 2 tahun ajaran 1442/1443 H. Penelitian Tindakan Kelas dilaksanakan dalam 2 siklus, yang terdiri dari perencanaan, tindakan, observasi, dan refleksi. Adapun hasil dari penelitian ini menunjukkan, bahwa (1) Penerapan strategi pembelajaran The Power Of Two dinilai efektif dapat meningkatkan keaktifan belajar Fiqh kelas 5H Kulliyyatu-l-Muallimat Al-Islamiyyah di Pondok Modern Darussalam Gontor Putri Kampus 2, yaitu pada siklus pertama keaktifan belajar siswa dengan presentase 61,97% dan pada siklus kedua keaktifan belajar siswa dengan presentase 81,45%. (2) Penerapan strategi pembelajaran The Power Of Two dinilai efektif dapat meningkatkan hasil belajar Fiqih kelas 5H yaitu rata-rata hasil belajar siklus pertama 5,45 dengan presentase hasil belajar adalah 47,37% dan meningkat rata-rata hasil belajar pada siklus kedua 6,82 dengan presentase hasil belajar 94,74%. AbstractLearning outcomes have an important role as a measuring tool for achieving the goals of learning activities. However, there are still materials that are classified as below the average value, one of which is Fiqh (Bidayatul Mujtahid) material. This study aims to 1) Know the increase in students learning activity through the use of The Power Of Two learning strategy in Fiqh material, 2) Know the increase in student learning outcomes through the use of The Power Of Two strategy in Fiqh material. This research is a classroom action research (CAR) with a descriptive qualitative model by Kemmis and McTaggart. It was applied in class 5H, which consisted of 38 students at Pondok Modern Darussalam Gontor Putri, Campus 2, the academic year 1442/1443 H. Classroom Action Research was carried out in 2 cycles, consisting of planning, action, observation, and reflection. The results of this study indicate that (1) The application of The Power Of Two learning strategy is considered effective in increasing the activeness of learning Fiqh class 5H Kulliyyatu-l-Muallimat Al-Islamiyyah at Pondok Modern Darussalam Gontor Putri Campus 2, namely in the first cycle of learning activity students with a percentage of 61.97% and in the second cycle of student learning activities with a percentage of 81.45%. (2) The implementation of The Power Of Two learning strategy is considered effective in increasing Fiqh learning outcomes for class 5H, namely the average learning outcome in the first cycle is 5.45 with the percentage of learning outcomes being 47.37%, and increasing the average learning outcome in the second cycle 6,82 with the percentage of learning outcomes 94.74%.Keywords: Learning Outcomes, Fiqh, The Power Of Two
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Maimun, Maimun. "REAKTUALISASI FIQH INDONESIA (Telaah atas Kontribusi Pemikiran Hukum Hasbi ash-Shiddieqy)." AL-IHKAM: Jurnal Hukum & Pranata Sosial 2, no. 1 (September 28, 2019): 31–44. http://dx.doi.org/10.19105/al-lhkam.v2i1.2613.
Full textAbstract:
Fiqh Indonesia adalah hasil rumusan hukum Islâm para ahli hukum (mujtahid) Indonesia yang dijabarkan dari sumber hukum primernya (al-Qur'ân dan Hadîts) dengan mempertimbangkan situasi dan kondisi serta adat istiadat budaya bangsa ini, hal tersebut sudah lama bergulir, dan tidak sedikit hasil karya para mujtahid tentang fiqh yang sebenarnya sudah dapat dinikmati oleh bangsa kita. Salah seorang mujtahid yang memberikan kontribusi fiqh ala Indonesia adalah Hasbi ash-Shiddieqy. Tulisan ini akan mengkaji ulang pemikiran Hasbi tersebut dan menawarkan wacana fiqh baru yaitu fiqh yang berbasis lokalitas. Fiqh ini merupakan salah satu upaya reaktualisasi fiqh Indonesia.