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Journal articles on the topic 'Hanbali'
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1
Hadisaputra, Samian. "Deskripsi dan Analisis Gerakan Salafiyah." Aqlania 9, no. 2 (December 9, 2018): 143. http://dx.doi.org/10.32678/aqlania.v9i2.1296.
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Aliran Salaf ini dinisbatkan kepada Imam Ahmad ibn Hanbal sehingga penganut aliran ini dapat juga disebut sebagai simpatisan Hanbali, tetapi penamaan Aliran Salaf ini lebih dekat dengan Ibnu Taimiyah. Kemudian ajaran-ajaran aliran Salaf diteruskan oleh Muhammad Abd al-Wahhab yang telah mempelopori kelahiran Gerakan Wahhabi. Aliran Salaf merupakan aliran dalam Islam yang menisbatkan nama alirannya pada Slaf as-Shalihin (generasi Islam terdahulu). Metode berpikir aliran salaf bersifat literal/tekstual, dan juga menjadi aliran kontekstual sehingga cenderung menjadi mazdhab kolektif atau mazdhab kutifan, terutama dalam bidang keagamaan.
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Fakhruddin, Fakhruddin. "PENGARUH MAZHAB DALAM REGULASI WAKAF DI INDONESIA." JURISDICTIE 10, no. 2 (January 14, 2020): 253. http://dx.doi.org/10.18860/j.v10i2.8225.
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<p>Wakaf merupakan salah satu institusi dalam Islam yang memperhatikan kesejahteraan umat. Sebagai negara yang mayoritas penduduknya Muslim, Indonesia mempunyai peluang besar untuk meningkatkan kesejahteraan masyarakat dengan wakaf. Dengan peluang yang besar ini, pemerintah Indonesia membuat beberapa regulasi untuk mengatur wakaf dalam bentuk Undang-Undang, Peraturan Pemerintah, Kompilasi, Peraturan Menteri Agama, dan Peraturan Badan Wakaf Indonesia. Beberapa regulasi yang telah dibentuk tidak lepas dari pengaruh masyarakat Indonesia yang mayoritas bermadzhab Syafi’i, di samping madzhab Hanafi, Maliki, dan Hanbali. Tulisan ini mengkaji tentang pengaruh madzhab terhadap regulasi wakaf di Indonesia, khususnya Undang-Undang Nomor 41 tahun 2004 tentang Wakaf dan Kompilasi Hukum Islam. Dengan menggunakan pendekatan kuantitatif, dapat diambil kesimpulan bahwa madzhab Hanafi mempengaruhi Undang-Undang Nomor 41 Tahun 2004 tentang Wakaf sebanyak 78%, madzhab Maliki dan Syafi’i memiliki pengaruh sebesar 100% dan madzhab Hanbali memiliki pengaruh sebanyak 85%. Lebih lanjut, pengaruh madzhab Hanafi terhadap Kompilasi Hukum Islam adalah sebanyak 85%, dan madzhab Maliki, Syafi’i, dan Hanbali masing-masing memiliki pengaruh sebesar 100%. </p><p>Waqf is one of the institutions in Islam that considers the welfare of society. As a predominantly Muslim country, Indonesia has a great opportunity to improve the welfare of society through waqf. With this great opportunity, the Indonesian government made several regulations to manage waqf in the form of laws, government regulations, compilation, regulations of the Minister of Religion, and regulations of the Indonesian Waqf Board. Some of the regulations that have been formed are inseparable from the influence of the majority of Indonesian people as the followers of the Shafi'i’s school of thought, besides the thoughts of Hanafi, Maliki, and Hanbali. This paper examines the influence of school of thought (<em>madzhab</em>) on waqf regulation in Indonesia, specifically in Law Number 41 of 2004 on Endowment and Compilation of Islamic Law. Using a quantitative approach, it can be concluded that the Hanafi’s schools influence Law Number 41 of 2004 on Waqf as much as 78%, the Maliki’s and Shafi'i’s schools have an influence of 100% and the Hanbali schools have an influence of 85%. Furthermore, the influence of the Hanafi’s schools in Islamic Law Compilation was 85%, and each Maliki’s, Shafi'i’s, and Hanbali’s schools had an influence of 100%</p>
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Al-Naqib, Prof Dr Murtadha, and Assist Prof Dr Asma Abdallah Gany. "The transition of Albaghdadi Orator from Al-Hanbalis to Al-Ash’aris (Analytical Study)." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 224, no. 2 (March 1, 2018): 1–12. http://dx.doi.org/10.36473/ujhss.v224i2.256.
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In conclusion, Imam Abu Bakir Al-Baghdadi was a milestone in the history of science of Hadith. He was acknowledged and recognized in Baghdad early 5th Hijra century/ 11th century A.D. by most Muhadditheen (Traditionists) as the orator of Baghdad and its Muhaddith without exaggeration. All what has been said against him by Ibn Al-Jawzi and his followers of extremists Hanbalis narrators and advisors whether heard or narrated was falls in Hadith science, falls allegations against him were uncountable in Hadith sessions places; mosques or scientific centers or markets, whether these sessions were in Hanbali sessions places or others of Hadith places in the city.
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Kurniawan, Edi, Ulul Albab Fadhlan, and Illy Yanti. "Khul' Menurut Imam Syafi'i dan Imam Hanbali: Mencari Relevansinya di Indonesia." AL-HUKAMA' 10, no. 1 (November 27, 2020): 150–70. http://dx.doi.org/10.15642/alhukama.2020.10.1.150-170.
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Khul' or divorce requested by a wife is one of the causes marital termination. According to Imam Syafi'i, khul' is a divorce (talak) with an 'iddah of three menstruat cycles. In contrast, for Imam Hanbali, khul' is fasakh in which its 'iddah is one menstrual cycle and its legality does not require a judge's decision. This difference has dissimilar legal implications when it is applied in Indonesia. Therefore, this article aims to seek the both relevancies in the context of Indonesian law, especially under the Compilation of Islamic Law and the nature of the religious practice of Indonesian Muslims. After examining the relevant literature sources, this article shows that, both Imam Syafi'i and Imam Hanbali agree that khul' is like a buy-sell contract, and hence a judge's decision is not required. However these both agremeents are not relevance under the Compilation of Islamic Laws, but the Imam Hanbali's fiqh in which khul' as fasakh would be difficult to seek its relevance. Thus, the fiqh of Imam Syafi'i is more appropriate, since beside it is used as a basis for the Compilation of Islamic Laws the majority of Indonesian Muslims embrace the Syafi’i mazhab.
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Opwis, Felicitas. "The Construction of Madhhab Authority: Ibn Taymiyya's Interpretation of Juristic Preference (Istihsān)." Islamic Law and Society 15, no. 2 (2008): 219–49. http://dx.doi.org/10.1163/156851908x290592.
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AbstractThis essay analyzes Ibn Taymiyya's discussion of juristic preference (istihsān) as a valid method of law-finding. Ibn Taymiyya rejects the interpretation of leading Hanbalīs of juristic preference as contrary to analogy and explains it instead as specification of the ratio legis (takhsīs al-'illa). His changed understanding of juristic preference leads him to re-interpret several of Ibn Hanbal's rulings that are based on this legal principle. How Ibn Taymiyya does this is illustrated with Ibn Hanbal's ruling on usurpation of agricultural land. Ibn Taymiyya does not question the actual ruling but rather rejects the rationalization adduced for it by previous Hanbalīs, such as Abū Ya'lā and Ibn 'Aqīl. By attributing his own position to Ibn Hanbal, Ibn Taymiyya undermines the authority of earlier prominent Hanbalīs, increases the authority of the eponym of the school, and enhances his own position as the living heir of Ibn Hanbal.
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Saifullah Bin Anshor, Sartini Lambajo, Dewi Indriani, and Rizqa Izzati. "Menyentuh Mushaf Tanpa Wudu dalam Perspektif Mazhab Syāfi’ī dan Hanbali." BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 2, no. 2 (August 16, 2021): 221–31. http://dx.doi.org/10.36701/bustanul.v2i2.375.
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This study aimed to find out how the law of touching Mushaf of the Qur'an for people who are in hadas according to the Syāfi'ī and Hanbali schools. The type of study was descriptive qualitative research that focuses on retrieving data sources from library research using a normative juridical approach. The results showed that the sects of Syāfi'ī and Hanbali both viewed the prohibition of touching Mushaf of the Qur'an without wudu for the person in hadas. As for the law of touching or carrying a mushaf wrapping sheath (which has a hanger) or a box in which there is a Mushaf of the Qur'an, the sects of Syāfi'ī and Hanbali differ. The Syāfi'ī sect thinks it is haram because it is made for mushaf and converted to it like a mushaf cover skin. The Hanbali sect argues that it is permissible not to touch the mushaf because what is forbidden is touching, while carrying does not mean touching. This difference arises because of differences in views on the basis of qiyas in the source of the law of its sect.
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Maevskaya, L. B. "THE INFLUENCE OF ISRAILIYAT ON THE TEACHINGS OF THE SECT OF EARLY ANTHROPOMORPHISTS, THE HISTORY OF THE HANBALI MADHHAB AND THE FORMATION OF RELIGIOUS AND PHILOSOPHICAL VIEWS OF IBN TAYMIYYAH." Innovative Solution in Modern Science 4, no. 40 (July 5, 2020): 39. http://dx.doi.org/10.26886/2414-634x.4(40)2020.4.
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The relevance of this topic is due to the lack of study of the history of the formation of two mutually exclusive concepts of God, tanzih akyda (impropriety) and tashbih akyda (likening God to created) and the influence of this process on the formation and development of the Hanbali madhhab in Russian history and religious studies. The influence of Israiliyat, individual stories and beliefs inherent in some Jewish and Christian sects on the formation of the teachings of anthropomorphic sects is also noted. In this regard, the special role of neophytes, who formally accepted Islam and actively introduced Israelism, was noted. This applies primarily to Kab al-Akhbar and Wahb Ibn Munabbih. The subject of the study is tanzih akida and tashbih akida, the influence of Israiliyat on its formation and its role in the history of the Hanbali madhhab. Due to the fact that our research is primarily of a philosophical and religious nature, we applied research methods adopted in these Humanities. As a result, we studied the processes of influence of Israiliyat on the formation of tashbih akyda and came to the conclusion that it had a great impact on the formation of the Hanbali madhhab and the historical features of its development. Particular emphasis was placed on the fact that Imam Ahmad Ibn Hanbali, the eponym of Hanbali madhhab, held the aqida of unlikening God to created, but some of his disciples, who were followers of some anthropomorphistic sects, brought tasbih aqida mazhab, which was formed largely under the influence of Israiliyat. This has led to the fact that for many centuries, under the name of Hanbali madhhab, researchers unite two groups of people who profess a diametrically opposite concept of God. This research occupies an important place in religious studies, history and philosophy, because it reveals new aspects of the formation and historical development of this madhhab. There is also shown the Israiliyat influence on the formation of tasbih aqida and religious-philosophical doctrine, which at the turn of XIII – XIV centuries was preached by a famous religious figure from Syria – Ahmad Ibn Taymiyah, known for having the key influence on the formation of the Wahhabi sect in Arabia. The scope of the research results includes: theoretical development of courses and textbooks on the history of Islam, Islamic theology and sectarianism, etc. Practical application of the research results is possible in the development of methods for resolving religious and political conflicts of modern times, mainly between Sunnis and Shiites, as our research helps to understand the origins of their appearance and the formation of religious and political differences.Key words: Islam, Muslim, Israiliyat, tanzih aqida, tasbih aqida, Kab al-Ahbar, Wahb Ibn Munabbih, Hanbali madhhab, Ahmad Ibn Imam Hanbali, Ibn al-jawzi, the history of Baghdad
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Hurvitz, Nimrod. "Schools Of Law And Historical Context: Re-Examining The Formation Of The Hanbalī Madhhab." Islamic Law and Society 7, no. 1 (2000): 37–64. http://dx.doi.org/10.1163/156851900507562.
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AbstractScholarly investigations of the formative stages of the madhāhib (schools of law) have generated several interpretations but few substantive studies. One of the underlying assumptions of madhhab scholarship is that personal schools grew out of regional schools. In this essay, I (1) challenge the notion of regional schools, suggesting that greater attention should be paid to circles of masters and their disciples; (2) survey the scholarship that has dealt with the formation of Hanbalism, with special attention to Ibn Hanbal and his followers; and (3) examine how the Hanbalī moral outlook contributed to the growth of the Hanbalī circle and discuss the influence of this moral outlook on the internal dynamics of the circle.
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Abdul Cader, Akram. "Islamic challenges to advertising: a Saudi Arabian perspective." Journal of Islamic Marketing 6, no. 2 (June 8, 2015): 166–87. http://dx.doi.org/10.1108/jima-03-2014-0028.
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Purpose – The purpose of this study is to synthesize the existing research on Islam and advertising with the perspective of the Salafi authority of Saudi Arabia. This study is an exploration of the impact of the conservative interpretation of Islam on advertising. Design/methodology/approach – This study critically reviews the literature on advertising in Islam, specifically in the context of the conservative religious Saudi Arabia, Islam and advertising and its connection with the interpretations of the religiously conservative segment of Saudi Arabian society. This systematic review covered 42 studies in Islamic advertising and Salafist/Hanbali jurisprudence, ranging from 1980 to 2014. These studies were validated through data triangulation using a meta-synthesis of 39 articles with 5 articles on Salafism and 5 Hanbali juristic texts. Findings – The investigation concludes that there are several factors to be considered when developing advertising messages and content for the conservative segment of Islam. The considerations are as follows: (C1) avoidance of Islamic creedal taboos and displays of immorality; (C2) avoiding usage of musical instruments and taboo entertainment; (C3) women must be dressed appropriately, and gender roles must be in conjunction with Islamic texts; and (C4) avoiding deceptive marketing, defaming competition, and ambiguous transactions. Although there was a general consensus on C1 and C3, few studies discussed C2 and C4. Hanbali jurisprudence, the official school of thought in Saudi Arabia, was found to be in agreement with all four considerations. Additionally, the study synthesizes previous studies and contributes more knowledge to the few existing literature on the topic of Islam and advertising. A better understanding of the conservative interpretation of Islam can contribute to scholarship in the field of Islamic marketing. Research limitations/implications – This paper was limited to the Salafist/Wahhabist interpretation of Islam based on Hanbali jurisprudence found in Saudi Arabia. The findings of this paper can be extended and validated through studying the attitudes of Salafists in different regions toward advertising messages and content. Practical implications – This paper was limited to the Salafist/Wahhabist interpretation of Islam based on Hanbali jurisprudence found in Saudi Arabia. The findings of this paper can be extended and validated through studying the attitudes of Salafists in different regions toward advertising messages and content. Originality/value – This study adds to the limited research on Islamic attitudes and challenges toward advertising in the Middle East. The study reviews existing research and utilizes religious rulings to research the conservative Islamic perspective of advertising.
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Saleh, Nabil. "The Role of Intention (Niyya) Under Saudi Arabian Hanbali Law." Arab Law Quarterly 23, no. 3 (2009): 347–52. http://dx.doi.org/10.1163/157302509x454735.
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AbstractOn the authority of the Shari'a, the part that intention (niyya) holds in religious matters ('ibādāt) is undisputed. However, a number of schools of thought have questioned its significance with respect to secular transactions (mu'āmalāt). The very first hadīth reported in the Compendium of Tradition, Sahih al-Bukhari says in substance: “Deeds are judged according to intention and every human being will have to take responsibility for what he intended”. Sunni schools of law are divided with regard to the extent of application of that hadīth. Whilst Hanafī and Shāfī'ī schools interpret it narrowly to cover only religious matters, Hanbalī and Mālikī teachings extend it to mu'āmalāt. This article looks at intention and its possible relevance in matters concerning breach of contact, abuse of rights and the validity and construction of contract when governed by Saudi/Hanbalī law.
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Saleh, Nabil. "The Role of Intention (Niyya) Under Saudi Arabian Hanbali Law." Arab Law Quarterly 23, no. 4 (2009): 469–75. http://dx.doi.org/10.1163/157302509x467344.
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AbstractOn the authority of the Shari'a, the part intention (niyya) holds in religious matters ('ibādāt) is undisputed. However, a number of schools of thought have questioned its significance with respect to secular transactions (mu'āmalāt). The very first hadīth reported in the Compendium of Tradition, Sahih al-Bukhari says in substance: "Deeds are judged according to intention and every human being will have to take responsibility for what he intended". Sunni schools of law are divided with regard to the extent of application of that hadīth. Whilst Hanafī and Shāfī'ī schools interpret it narrowly to cover only religious matters, Hanbalī and Mālikī teachings extend it to mu'āmalāt. This article looks at intention and its possible relevance in matters concerning breach of contact, abuse of rights and the validity and construction of contract when governed by Saudi/Hanbalī law.
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Mustarsidin, Ahmad, and Akhmad Khisni. "Pregnancy Married in The Perspective of Four Madzhab and Compilation of Islamic Law (KHI)." Jurnal Daulat Hukum 1, no. 3 (September 6, 2018): 699. http://dx.doi.org/10.30659/jdh.v1i3.3370.
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Ulama were differed concerning in pregnancy married. Pregnancy married is a marriage that takes place between men with a woman who is pregnant because of adultery. The opinion of the problem in this paper on the pregnancy married in the perspective of four madzhab and compilation of islamic law is not the same. �Madzhab Hanafi and Syafi�i absolutely allow pregnancy married, but in terms of intercourse they have different opinions. Hanafi view when marrying is that impregnates the intercourse is allowed after the marriage ceremony without waiting for the wife gave birth to first, but if that is not who got married, the husband should not intercourse his wife to give birth first. Syafi�i found men who married the pregnant woman is absolutely allowed to have intercourse, both the man who impregnated or not. Instead, Maliki and Hanbali implicitly prohibits pregnancy married, had to wait for the woman giving birth. Even in the Hanbali sect imposed additional conditions, the woman should repent significantly to Allah SWT. Both schools of thought have asserted that the law is invalid pregnancy married. The Compilation of Islamic Law has its own opinion. The provisions on pregnancy married in the Compilation of Islamic law under Article 53 which consists of three (3) paragraph.Keywords: Pregnancy Married, Compilation of Islamic Law.
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Trigiyatno, Ali. "SUAMI DIPENJARA SEBAGAI ALASAN CERAI GUGAT; PERSPEKTIF FIKIH DAN LEGISLASI NEGERI MUSLIM." Arena Hukum 14, no. 2 (August 31, 2021): 390–411. http://dx.doi.org/10.21776/ub.arenahukum.2021.01402.10.
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This paper aims to compare the provisions of fiqh with the legislation in terms of the husband being imprisoned as the reason for the wife to file for divorce in four Muslim countries. They are Indonesia as a representative of the country with the majority of the population following the Shafi'i school, Morocco representing the Maliki school, Jordan representing the Hanafi school, and Qatar representing the Hanbali school. Using a normative approach and a comparative method, this paper aims to look for aspects of similarities as well as differences from fiqh provisions compared to legislation in the four countries. The results shows that the legislation in the four countries basically takes the opinion of the Maliki and Hanbali schools which allow divorce because the husband is imprisoned. From the four countries, Indonesia has set the longest prison term, which is five years, while Morocco and Jordan are imprisoned for a minimum of three years and Qatar is two years. Indonesia and Jordan seem quite far from leaving the rules in the dominant fiqh school in their country by not following the school's fatwa adopted to prohibit divorce because the husband is imprisoned. Meanwhile, Morocco and Qatar are in accordance with the dominant schools of jurisprudence in their countries, with a few additions to more detailed and operational rules.
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Syafrial N. "CORAK TEOLOGI IBNU TAIMIYAH." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 18, no. 1 (April 22, 2019): 84–94. http://dx.doi.org/10.15548/tajdid.v18i1.142.
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Dalam sejarah umat Islam telah muncul di kalangan u1ama mazhab Hanbali yang dikenal dengan Gerakan Salafiyah. Aliran ini tampil lagi pada abad ke-7 H yang digagas oleh Syekh al-Islam Ibn Taimiyah. Ibn Taimiyah dalam pemikiran teologis mempunyai tujuan untuk mengajak umat Islam agar kembali kedasar agama dalam bentuk yang murni yakni al-Qur an dan Sunnah. Dari hal ini, penting untuk melihat tawaran Ibn Taimiyah secara komprehensif melalui corak teologinya. Setelah itu, dilanjutkan dengan melihat perbandingan dengan teologi yang sudah mapan sebelumnya.
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in’t Hout, Karel J., and Jacob Snoeijer. "Numerical Valuation of American Basket Options via Partial Differential Complementarity Problems." Mathematics 9, no. 13 (June 26, 2021): 1498. http://dx.doi.org/10.3390/math9131498.
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We study the principal component analysis based approach introduced by Reisinger and Wittum (2007) and the comonotonic approach considered by Hanbali and Linders (2019) for the approximation of American basket option values via multidimensional partial differential complementarity problems (PDCPs). Both approximation approaches require the solution of just a limited number of low-dimensional PDCPs. It is demonstrated by ample numerical experiments that they define approximations that lie close to each other. Next, an efficient discretisation of the pertinent PDCPs is presented that leads to a favourable convergence behaviour.
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Na’imah, Farida Ulvi. "TINJAUAN MADZHAB SHAFI’I DAN MADZHAB HANBALI TENTANG HAID YANG TERPUTUS-PUTUS SERTA AKIBAT HUKUMNYA." Al-'`Adalah : Jurnal Syariah dan Hukum Islam 1, no. 1 (March 7, 2016): 22–40. http://dx.doi.org/10.31538/adlh.v1i1.445.
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Many things open up opportunities for various interpretations of shari'ah contained in the Qur'an and as-Sunnah, including menstrual problems, especially in the case of intermittent menstruation. This study aims to explain the opinions and methods of the school of Sha <fi'i <and H {anbali <about the intermittent menstrual problem and its consequences. School of Sha <fi’i <punishes naqa <’in the age of <n al-h {aid {as menstruation period. The method used is the legal method {b (leveling method), so that the legal consequences imposed are the inability to carry out worship during naqa ', such as prayer, fasting, intercourse, t {awa <f, t {alaq, calculation of' iddah and silence at mosque. Whereas the school of law {anbali <believes that the cessation of blood (naqa <’) is punished sacred. This method is called the laqt} method (acquisition). The legal consequences arising from the ability to carry out worship during naqa <’, such as prayer, fasting, intercourse, t {awa <f, t {alaq, calculation of iddah and silence in the mosque. This study concludes that the limitation of menstrual time is 10 days on average, so that in the span of 10 days if a blood break occurs, then the naqa <according to the qaul as {s {ah is to bathe jina <bat and perform worship services) recommended, such as prayer, fasting and so forth.
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Saad Bentaouet, Mohamed. "El pensamiento político islámico y la propaganda terrorista." Revista Internacional de Pensamiento Político 13 (February 18, 2021): 107–22. http://dx.doi.org/10.46661/revintpensampolit.4089.
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Los movimientos yihadistas actuales son islamismos radicales que buscan imponer el califato global, controlar la vida pública y privada de las personas, y prescindirse de los sistemas democráticos o representativos. El surgimiento de ese pensamiento es bastante complejo y varía entre países, grupos y corrientes religiosas. La escuela jurídica hanbali en opinión de muchos expertos es la que va a sentar las bases de esa corriente política, al proponer la Sharía y el Califato como principales argumentos de un discurso político que buscaba conformar un modelo “perfecto” de sociedad regido de acuerdo con “la ley divina”.
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al-Atawneh, Muhammad. "Wahhābī Legal Theory as Reflected in Modern Official Saudi Fatwās: Ijtihād, Taqlīd, Sources, and Methodology." Islamic Law and Society 18, no. 3-4 (2011): 327–55. http://dx.doi.org/10.1163/156851910x537810.
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AbstractThe purpose of this essay is to open a window into Wahhābī legal theory as reflected in modern-day official Saudi fatwās. Discussion includes ijtihād, taqlīd, madhhab affiliation, sources and methodology. Emphasis is placed on continuity and change in light of the country's official school of law, the Hanbalī madhhab. I show that, in principle, modern-day Wahhābīs remain faithful to the tenets of Hanbalism by privileging adherence to the text and to transmitted tradition (naql) over reason ('aql). It is evident, however, that Wahhābīs now go beyond Hanbalism, drawing their legal inspiration not only from their Hanbalī intellectual forebears, but also from a wide array of non-Hanbalī traditions and scholars. Moreover, Wahhābī legal theory today breaks from classical Hanbalī legal epistemology as presented by Ibn Taymiyya (d. 1328) and his disciples. This is manifested especially in: (1) limiting the practice of ijtihād to qualified scholars; (2) endorsing taqlīd for those unqualified to investigate the sacred texts; and (3) identifying public interest (maslaha) in accordance with the five objectives (maqāsid) of the Sharī'a.
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Mumtahanah, Nurotun. "Bahtsul Masail NU (Sebuah Kritik Metodologi)." AKADEMIKA 10, no. 2 (December 30, 2016): 151–59. http://dx.doi.org/10.30736/akademika.v10i2.14.
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Abstract: It has long been known that to deal with various religious problems related to Islamic jurisprudence (fiqh), Nahdlatul Ulama (NU) has commonly based its thinking on four schools of thought (madzhab), ie Hanafi, Maliki, Shafi'i and Hanbali. The decision making system in NU problems deliberation (bahsul masail) is formulated in three procedures such as taqrir jama'i, ilhaq almasail bi nadzairiha, and istinbath. To determine the authoritative (mu'tabar) books used to solve the legal problems Nahdliyin (NU followers) used to base their lines of thouight on the so-called al kutub 'ala al-madzahib al-arba'ah (the books referring to the four schools of thought / madhhab).
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Ghazali, Mohd Rumaizuddin. "Muhammad Salih Bin Uthaimin (1929- 2001m) dan Manhaj Fatwanya." Journal of Fatwa Management and Research 5, no. 1 (October 4, 2018): 7–26. http://dx.doi.org/10.33102/jfatwa.vol5no1.82.
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This article discusses the life and education of Muhammad Bin Salih al-Uthaimin. It also focuses on his fiqh methodology especially that which is streamlined with maqasid shari’ah and Islamic methodologies, based on the evidence (dalil) and legitimacy. The article also explains how the scholar is influenced by other notable past luminaries such as Ibn Taymiyyah, Ibn Qayyim and Ibn Baz. The author analyses al- Uthaimin’s religious edicts (fatwa) such as those that relate to the Muslims who do not pray, issues on hijab (covering faces and hands), the need to give out alms (zakat fitrah) in cash, and the need to give out alms on gold that are used as jewellery. Ibn Uthaimin’s methodology of fatwa follows Hanbali sect and it has been greatly influenced by his teachers such as Syeikh Abdul Rahman al-Sa’adi. It is found that he is closely identified with literal interpretation in understanding certain basis (nas) when dispensing his fatwa.
Keywords: Religious, edicts, alms, prayers
Abstrak
Artikel ini menjelaskan latar belakang kehidupan dan pendidikan Muhammad Bin Salih al-Uthaimin. Ia juga turut membicarakan manhaj fikah terutama menggabungkan dengan maqasid Syariat dan kaedah- kaedah agama, berasaskan dalil dan kesahihannya serta terpengaruh dengan ulama yang berwibawa seperti Ibn Taimiyyah, Ibn Qayyim dan Ibn Baz. Penulis juga menganalisa fatwanya yang berkaitan hukum orang yang meninggalkan solat, hukum wanita memakai hijab (menutup muka dan tapak tangan), hukum mengeluarkan zakat fitrah dengan wang dan kewajipan mengeluarkan zakat emas yang dijadikan perhiasan. Manhaj fatwa Ibn Uthaimin mengikut Mazhab Hanbali dan pengaruh yang kuat dengan gurunya Syeikh Abdul Rahman al-Sa’adi. Didapati juga beliau mirip kepada kefahaman literal dalam memahami sesuatu nas dalam mengeluarkan fatwa.
Kata kunci: Fatwa, zakat, maqasid, fikah.
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Aminnuddin, Abdul Qayyuum, and Mohd Anuar Ramli. "Penggunaan Mazhab Selain Syafi‘I dalam Fatwa Negara Brunei Darussalam." Journal of Fatwa Management and Research 7, no. 1 (July 18, 2018): 37–56. http://dx.doi.org/10.33102/jfatwa.vol7no1.58.
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Negara Brunei Darussalam is known as a country that strongly adhere and follow the Syafi‘ite School of Islamic law (madhhab). Both in daily practice of its Islamic society as well as in the Islamic legal pronouncements (fatwa) that have been issued. Hence, this study aims to demonstrate the existence of opinion from madhhabs other than the Syafi‘ite in the justifications of the State Mufti of Brunei for issuing fatwa. Therefore, library research was conducted to gather suitable fatwas, while content analysis method was performed to identify fatwas that comprised the opinion of madhhabs other than the Syafi‘ite. As a result of this study, those opinions that were brought up in the fatwas are caused by several factors. Namely to show the similarities and differences of opinion between those madhhab and the Syafi‘ite, to meet the demand of the one seeking fatwa (al-mustafti) and when the State Mufti was giving guidance (irsyad) at the end of his fatwa.
Keywords: Madhhab, Hanafi, Maliki, Syafi‘i, Hanbali, Fatwa, Brunei.
Abstrak
Negara Brunei Darussalam dikenali dengan negara yang berpegang kuat dengan mazhab Syafi‘I sama ada dalam amalan seharian masyarakat Islamnya mahupun dalam keputusan-keputusan fatwa yang dikeluarkan. Justeru kajian ini bertujuan untuk memperlihatkan kewujudan pendapat mazhab selain Syafi‘I dalam hujah-hujah Mufti Kerajaan Brunei bagi mengeluarkan fatwa. Kaedah perpustakaan dijalankan untuk mengumpul fatwa yang dikaji dan kaedah analisis kandungan digunakan untuk mengenal pasti fatwa yang terdapat di dalamnya pendapat dari luar mazhab Syafi‘i. Hasil kajian mendapati pendapat-pendapat mazhab selain Syafi‘I yang dikemukakan dalam fatwa-fatwa tersebut adalah disebabkan oleh beberapa faktor iaitu bagi menunjukkan persamaan dan perbezaan pendapat, bagi memenuhi permintaan orang yang bertanya dan apabila Mufti Kerajaan Brunei mengemukakan irsyad di hujung teks fatwanya.
Kata kunci: Mazhab, Hanafi, Maliki, Syafi‘i, Hanbali, Fatwa, Brunei.
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Almihdar, Zainah. "Children’s Custody under Islamic Law: Whose Right Is It?" Muslim World Journal of Human Rights 15, no. 1 (December 19, 2018): 125–32. http://dx.doi.org/10.1515/mwjhr-2018-0019.
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Abstract In the absence of a codified Family Law, the Kingdom of Saudi Arabia has traditionally applied the Hanbali school of Islamic Law in its family courts. However, the court’s handling of children’s custody cases has been criticised as being too rigid and narrow in interpreting the principles of Islamic Law. To overcome some of the problems faced in children’s custody cases, the Saudi authorities have recently made a number of Directions and Decisions for the family courts to follow. Through looking at these measures and some relevant court judgements, this Article aims to shed some light on the effect of these changes in emphasising the human rights of children in family law cases.
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Umar Faruq Thohir. "Kafir dan Mukmin dalam Perspektif Tasawuf Akhlâqî Al-Ghazali." Asy-Syari’ah : Jurnal Hukum Islam 5, no. 1 (January 7, 2019): 75–100. http://dx.doi.org/10.36835/assyariah.v5i1.115.
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Accusing someone who has a different understanding as a kâfir happens frequently these last several days. The people use to accuse mu’min as a kâfir event he still do praying, fasting, and tithing. Stereotyping people as a kâfir should be in line with the syarî’ah. Syarî’ah merely allows stereotyping people as a kâfir who really out of Islam, rejects Allah as his God, refuses Muhammad as His prophet, and of course, ignores his (Muhammad) taught. Accusing someone as a kâfir which merely based on contradictory view is not permitted by the syarî’ah. So, people who accuses someone infidel without prove of his ignoring to Muhammad’s taught, in fact, is a kâfir, according to al-Ghazali’s view. This kind of accusing people as a kâfir,also happened in the al-Ghazali’s era, whereso many Ulema accuse their ideological opponents as a kâfir just because of their difference in a certain understanding. Imam Hanbali ever accused Imam Asy’ari as a kâfir because Imam Asy’ari ignored Muhammad’s taught in term of Allah’s residence in arsy. Also, Imam Asy’ari ever accused Imam Hanbali as a kâfir because of his ignoring Muhammad’s taught in term of no Allah’s allies. In the plural community, al-Ghazali trough his tashawwuf akhlâkî concept, suggested mu’min to honor all kâfir, even al-Ghzali also prohibited mu’min to be kâfir, because in his opinion, kufr has blocked tazkiyah al-nafs process. Based on those discourses, al-Ghazali has formulated five criteria of people quality, whether mu’min or kâfir. Those five criteria areal-wujûd al-dzâtî, al-wujûd al-hissî, al-wujûd al-khayâlî, al-wujûd al-’aqlî, dan alwujûd al-syibhî. So, people (mu’min) should not accuse people as a kâfir easily. People should respect another people who have different understanding and faith, over tolerance. Accusing people as a kâfir is permitted merely for real kâfir who really ignores Muhammad’s taught.
Keyword: al-Ghazali, Kafir, Mukmin, Akhlâq
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Abdul Azeez, Yusuf, and Abdullahi Saliu Ishola. "The Legal Exposition of Abu Ya‘La on The Appointment of A Qadi." Journal of Fatwa Management and Research 9, no. 1 (July 18, 2018): 1–23. http://dx.doi.org/10.33102/jfatwa.vol9no1.36.
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Abstract
Abu Ya‘la ibn al-Farra’ (380-458 A.H / 990-1065 C.E) is regarded as one of the prominent jurists of the Hanbali Madhhab credited to have written many works of erudition in Public Law, Islamic constitutional Law and the Islamic system of politics. His proficiency in jurisprudence, ethics, political science and literature proved useful in securing a respectable career for him not only as a qadi (judge) but also as an excellent author, muhaddith (expert in hadith) and a Qur’anic scientist. The focus of attention of this paper, therefore, is to examine the views and thoughts of this prominent mufti (Islamic legal expert) on the nature of appointments that could be conferred by the imam (leader of the Islamic State) on a qadi. In achieving this notion, attempt is made to examine his exposition on the qualifications of a qadi and the mode of contract of his appointment, validation of his appointment by the imam and the areas of his jurisdiction. Other relevant areas examined in his legal theory, are his fatawa (personal legal opinions) on such appointment of a qadi with a special jurisdiction, appointment of two judges in a city, request for appointment as a qadi, as well as offering of bribes to be appointed as a qadi. It is discovered that some of the legal opinions expressed by Abu Ya‘la on each of these matters are guidelines that may be adopted in the contemporary society for the appointment of a credible qadi into any of the judicial positions. The study adopts a descriptive analytical research method whereby references were made to the primary sources containing Abu Ya‘la’s opinion as well as other secondary literature written by classical and contemporary Muslim and non-Muslim scholars on his life and works. It is, thus, believed that the legal opinions propounded by Abu Ya‘la on the appointment of a qadi is not only germane but also contain policies that are relevant to the contemporary judicial institutions.
Keywords: Abu Ya‘la, fatwa (Islamic legal opinion), qadi (judge), Hanbali Madhhab.
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Ahmed, Saeed, and Muhammad Iqbal. "http://habibiaislamicus.com/index.php/hirj/article/view/173." Habibia Islamicus 5, no. 1 (February 10, 2021): 1–10. http://dx.doi.org/10.47720/hi.2021.0501u01.
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Imam Abdul Wahab Sha'rani (3 AH) and Shah Waliullah (3 AH) made it clear by unveiling the history of jurisprudential differences, its status and nature and the wisdom hidden in them that this difference is not only legitimate and praiseworthy, but also it is a convenience and relief for the Ummah. Both sought common ground from the schools of jurisprudence in general and from the four religions (Hanafi, Maliki, Shafi'i, and Hanbali) in particular and made the nation realize how the diversity of jurisprudential religions and sects caused differences with the original religion? How is the beauty that was the distinguishing feature of this religion being the cause of cutting the roots of religion? Undoubtedly, the efforts of these elders will be the first significant intellectual and practical endeavor of Ummah.
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Zuhri, Saifudin. "Menempatkan nilai-nilai fikih Islam dalam proses modernisasi dan perubahan sosial studi tentang teori al-Tufi mazhab Hanbali." IJTIHAD Jurnal Wacana Hukum Islam dan Kemanusiaan 14, no. 2 (February 3, 2015): 167. http://dx.doi.org/10.18326/ijtihad.v14i2.167-187.
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Al-Tufi intellect in the field of usul fiqh impressed liberals and generalist, pure of logical thinking and the knowledge he gained from many cities and many Muslim theologians. No change in the system of theology. Maslahah concept used instead ra’yu free without limit, but methodological step with existing laws, customs used by the companions of the Prophet Umar, may Allah be pleased, and Imam Malik. The methodology used is bayan (exegesis) also taqyid and tahdid an-nas. Being based on bayan (exege- sis) also taqyid and tahdid an-nas and custom law, their values are as implemented by the method of ijtihad takhsis munfasil. It is used as a method to cope with the statement of the Koran that seem contradictory to each other. The goal is to create distance and theistic concept of fiqh imperative at that time, by directing the point of view of jurisprudence that not only theological but also humanistic. Intelektualitas Al-Tufi dalam bidang usul fiqh terkesan liberalis dan generalis, murni dari pemikiran logis dan pengetahuan ia peroleh dari banyak kota dan banyak teolog muslim. Tidak ada perubahan dalam sistem teologinya. Konsep maslahah yang digunakan bukan ra’yu bebas tanpa batas, namun metodologis melangkah dengan hukum yang ada, kebiasaan yang digunakan oleh sahabat Nabi Umar, ra. dan Imam Malik. Metodologi yang digunakan adalah bayan (penafsiran) juga taqyid dan tahdid an- nas. Dengan berbasis kepada bayan, taqyid dan tahdi d an-nas dan hukum adat, nilai-nilai mereka adalah seperti yang diterapkan oleh metode ijtihad takh munfasil. Hal ini digunakan sebagai salah satu metode untuk mengatasi pernyataan dari Al-Quran yang tampak kontradiktif satu sama lain. Tujuannya untuk membuat jarak konsep fikih imperatif dan teistik pada waktu itu, dengan mengarahkan titik pandang fikih yang tidak hanya secara teologis tetapi juga humanistik.
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Suyudi, Mohammad, and Erie Hariyanto. "Jual Beli Benda Wakaf Untuk Pembangunan Masjid Istiqlal di Desa Palengaan Daja Pamekasan." Al-Daulah: Jurnal Hukum dan Perundangan Islam 8, no. 1 (August 2, 2018): 226–55. http://dx.doi.org/10.15642/ad.2018.8.1.226-255.
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Abstract: Muslim jurists agree that selling waqf property is forbidden A case happened when concrete pillars of a waqf mosque was sold in a mosque called Istiqlal in Daja village. The pillars were initially planned to be installed during rebuilding of the mosque. The research discovered that this pillar originated from charity. These pillars were re-sold to collect more fund from community to continue the rebuilding. Majority of sunni schools of law (Shafii, Maliki and Hanbali) view that such transaction is forbidden because there is no valid reason for selling the pillar. In addition, the seller is not the rightful person to do so. Meanwhile, Hanafi jurists allow such practice as long as all requirements are met, especially the availability of replacement property as well as fulfilment of all terms and conditions of selling.
Key words: Waqf, selling property, mosque
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Dainori, Dainori. "Kontroversi Pemikiran Hukum Ahmad Hassan Dalam Sejarah Pemikiran Hukum Islam di Indonesia." Jurnal Kariman 7, no. 1 (August 30, 2019): 141–60. http://dx.doi.org/10.52185/kariman.v7i1.108.
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Tulisan ini mengkaji mengenai pemikiran hukum Ahmad Hassan. Ahmad Hassan merupakan tokoh yang aktif dalam menulis sehingga beliau banyak menghasilkan karya dalam berbagai bidang. Dalam bidang al-qur’an dan hadith, dalam bidang aqidah, sastra dan lain sebagainya. Kemudian ada tiga faktor yang mempengaruhi pemikirannya pada waktu itu, yaitu faktor turunan keluarga yang berpaham Wahhabi, faktor bacaan serta faktor pergaulan dengan ulama’-ulama’ terkemuka pada waktu juga dengan pendiri PERSIS. Karena Hassan hidup di lingkungan yang berpaham Wahhabi maka pikirannya pun secara tidak langsung mengikuti paham aliran tersebut yang tidak menolak segala macam bid’ah, taqlid dan takhayul. Hassan hanya mengakui al-qur’an dan hadith sebagai sumber hukm Islam yang pokok, sedangkan ijma’ dan qiyas tidak dapat berdiri sendiri. Hassan juga lebih memegang zahir nas dan menolak takwil nas al-Qur’an. Dari pemikiran-pemikiran beliau, maka dapat dikatakan bahwa Hassan lebih berafiliasi pada mazhab Hanbali.
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Ayu, Rizqa Febry. "‘Iddah Wanita Hamil Karena Zina Menurut Hukum Islam dan Hukum Positif." El-USRAH: Jurnal Hukum Keluarga 4, no. 1 (June 30, 2021): 216. http://dx.doi.org/10.22373/ujhk.v4i1.10097.
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'Iddah is a common problem, but when faced with special conditions such as women who commit adultery, it becomes a complicated problem and differences of opinion arise among scholars. The scholars differ in their opinion in determining whether or not there is an 'iddah for pregnant women due to adultery. The author discusses three problems. First, how are the provisions of Islamic law to determine the 'iddah for adulterers, Second, how according to the provisions of positive law to determine the 'iddah for adulterers, Third, the arguments and methods used in fiqh to determine the 'iddah for adulterers. This research was conducted with a qualitative approach, with the type of literature research (library research). The results of the study found that the provisions of Islamic law on 'iddah for pregnant women due to adultery are that there are two opinions according to the scholars that the Shafi'i and Hanafi schools do not require 'iddah, and are allowed to marry the woman, because interfering in the form of adultery does not cause nasab relations. then it is not forbidden to marry this woman. The Maliki and Hanbali schools oblige the woman to perform her iddah, if she is pregnant then her iddah is until she gives birth, and if there is no visible pregnancy, her iddah is three times holy. Second, the positive legal provisions on 'iddah for pregnant women because of adultery also do not explain specifically about 'iddah for pregnant women due to adultery. Both in Law Number 1 of 1974 and in Government Regulation Number 9 of 1975. Third, the arguments and methods used in fiqh to determine the 'iddah for pregnant women due to adultery are according to the Shafi'i school using the provisions of QS.An -Nisa verse 24 and the hadith of the Prophet from Aisha, ra. According to the Hanafi school, it is based on the hadith of the Prophet. According to the Maliki school of thought, it comes from the words of Ibn Mas'ud, and according to the Hanbali school it comes from the QS. An-Nur verse 3.
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Sabet, Amr G. "Commanding Right and Forbidding Wrong in Islamic Thought." American Journal of Islam and Society 20, no. 1 (January 1, 2003): 153–56. http://dx.doi.org/10.35632/ajis.v20i1.1885.
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This book, an historical survey of the Islamic injunction to command rightand forbid wrong, a biographical exposé of Muslims who understood andpracticed this principle, and a bibliographical reference, is a welcome andtimely addition to the literature on Islamic thought. Detailed and extensive,yet not particularly difficult to read, it is equally accessible to all readers. Itsmain theme is the basic Islamic individual and communal duty to stop otherpeople from doing wrong. Cook contends that few cultures have paid suchmeticulous concern to this matter, despite the issue’s intelligibility in justabout any culture.As a central Islamic tenet, this principle could not be ignored, and yet itssociopolitical implications and consequences made it the focus of rigorousattention by Muslim scholars. The doctrine inexorably brings up the balancingand equally sacrosanct value of privacy, together with issues of knowledge,specialization, competence, and stability – the “how” of the whole matter.After all, the act of forbidding wrong was not supposed to undermine theprinciple by becoming an intrusive breach of privacy, an excursus into socialprying, or a potential justification for unmitigated rebellion against the state.The book consists of five parts comprising 20 chapters. Part I sets thedescriptive framework by elaborating the normative material found in theQur’an, Qur’anic exegesis, tradition, and biographical literature about earlyMuslims. Part II is dedicated to the Hanbali school ince its foundation byAhmad ibn Hanbal (d. 241/855) in Baghdad. The author traces its shiftinginfluences in Damascus and Najd, where the school continues to have a holdin the Saudi state to this day. Part III deals with the Mu‘tazilis and their Zaydiand Imami heirs, all of which, Cook contends, provide the richest documentationfor the intellectual history of forbidding wrong. The remaining Sunnischools of thought, the Khariji Ibadis, together with a chapter on al-Ghazali’stackling of the duty and another chapter pulling together the discussion ofclassical Islam, comprise Part IV. Finally, Part V surveys the duty’s saliencein modern Islamic thought and developments in both the Sunni and Imamischools and engages in a comparative exercise with this duty’s pre-Islamicantecedents and with non-Islamic cultures, including the modern West ...
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Chappatte, André. "Crowd, Sensationalism, and Power: The Yearly Ansar Dine ‘Pilgrimage’ of Maouloud in Bamako." Journal of Religion in Africa 48, no. 1-2 (December 7, 2018): 3–34. http://dx.doi.org/10.1163/15700666-12340124.
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AbstractThis article offers a twofold analysis of the popularity of Cherif Ousmane Madani Häidara and the Muslim association Ansar Dine (founded by Haïdara in 1983) in the contemporary Malian Islamic sphere. The author initially observed signs in southwest Mali supporting the view that Häidara was more popular than neo-Hanbali reformist tendencies. In order to frame the debate in a self-critical way, however, the author later argues and elaborates that his perception of the unmatched popularity of Häidara and Ansar Dine in Mali possibly emanates from the persuasive arousal that he experienced as a crowd-fellow during the yearly Ansar Dine ‘pilgrimage’ of Maouloud in Bamako. Through this self-ethnography based on the phenomenology of a religious movement’s gathering, the article states that experiencing popularity is about persuasion. In this sociohistoric context of rivalry measuring popularity is above all speculative due to politics, media, and sensationalism.
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Gunardi, Setiyawan, Yasmin Hanani Mohd Safian, and Muneer Ali Abdul Rabb. "الأجرة في منظور مذهبي الشافعي والحنبلي : دراسة مقارنة = Al-Ujrah from Al-Shafi’i and Hanbali Mazhab : A Comparative Study." Malaysian Journal of Syariah and Law 7 (June 2018): 293–334. http://dx.doi.org/10.12816/0051401.
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Zukhdi, Muhammad. "DINAMIKA PERBEDAAN MADZHAB DALAM ISLAM (Studi terhadap Pengamalan Madzhab di Aceh)." Jurnal Ilmiah Islam Futura 17, no. 1 (August 1, 2017): 121. http://dx.doi.org/10.22373/jiif.v17i1.1024.
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This study has a theme about the existency of school (mazhab) and different perspectives in Islam; a study of the practice of Islamic jurisprudence school in Aceh. Majority of Acehnese community is fanatic to school (mazhab), particularly mazhab Syafi’i, as the teacher teachIslamic jurisprudence school and use its book based on its genealogy. Different perspectives divide Acehnese community into two groups, namely traditional community and modern community. Traditional group adheres to the jurisprudence of four schools (Hanafi, Maliki, Syafi’i dan Hanbali), particularly, the school of Syafi’i. The existency of school (mazhab) and different perspectives in community continue to develop in Islam until now, including in Aceh. However, these differences are still difficult to accept by both traditional circles and modernist. To avoid the differences, it is suggested to deepen an understanding of Islamic jurisprudence; it is also suggested to the scholars and intellectuals to open an objective dialogue forum in both internal and eksternal level.
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Nasiki, Haling. "Dinamika Hukum Keluarga Islam di Kuwait dalam Bidang Perwakafan dan Waṣiyyat al-Wājibah." Al-Mizan 15, no. 2 (December 1, 2019): 224–43. http://dx.doi.org/10.30603/am.v15i2.1316.
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The development of family law in an area follows the development of time, space, circumstances, intentions and customs in the area as Ibn Qayyim al-Jauziyah's theory. This article discusses the dynamics of family law in Kuwait related to waqf (charitable endowment) and waṣiyyat al-wājibah (special wills). This research is a qualitative descriptive study with the Islamic legal approach method. The results showed that the dynamics of family law in Kuwait developed over time. In the field of representation in Kuwait, people apply two forms of waqf, namely waqf ahli (family) and waqf khairi (the interest for people) This provision adapted the system of representation in Egypt and Lebanon. This representation was stipulated by the Endowment Act of 1951. While in the field of waṣiyyat al-wājibah in Kuwait derived Egyptian legislation and used the opinions of Imam Maliki, Hanbali and Shafi'i, waṣiyyat al-wājibah this is regulated in Law Number 5 Year 1977.
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Hopid, Abdul Abdul, Jalaludin Jalaludin, and Ahmad Damiri. "Analisis Jual Beli Golok Dengan Cara Panjar menurut Perspektif Ekonomi Syariah di PG. Binangkit Cibeureum Tanjungsiang Subang." EKSISBANK: Ekonomi Syariah dan Bisnis Perbankan 5, no. 1 (June 22, 2021): 17–34. http://dx.doi.org/10.37726/ee.v5i1.124.
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Dalam Islam bermuamalah adalah salah satu bentuk kemudahan bagi manusia untuk memenuhi segala sesuatu yang berhubungan dengan kebutuhan hidupnya sehari-hari sebagai mahluk hidup maupun mahluk sosial, diantara tindakan masyarakat untuk memenuhi kebutuhan materi ialah jual beli dengan sistem panjar, namun beberapa masyarakat masih belum memahami tentang praktek jual beli dengan sistem panjar dalam perspektif ekonomi syariah. Penelitian ini bertujuan untuk mengetahui jual beli sistem panjar menurut para ahli, dan untuk mengetahui tinjauan ekonomi syariah terhadap jual beli golok cara panjar di PG. Binangkit Cibeureum Tanjungsiang Subang. Penelitian ini merupakan jenis penelitian kualitatif dengan pendekatan empiris, teknik pengumpulan data yang digunakan adalah obsevasi, wawancara, dokumentasi. Dalam penelitian ini sumber data terdiri dari data primer yakni pengelola dan pemilik PG. Binangkit Kp. Cibeureum Tanjungsiang-Subang dan data sekunder berupa catatan atau arsip yang ada di PG. Binangkit. Mengenai jaul beli dengan sistem panjar fikih As-Syafi’i berpendapat tidak sah, berdasarkan hadis yang diriwayatkan oleh Amru bin Syuaib yang berbunyi, “dari amru bin Syu’aib dari ayahnya dan kakeknya meridhoi Allah akanya bahwa Nabi bersabda: Nabi saw melarang jual-beli ‘urban‛ (HR Abu Daud)”. Pemahaman fiqh As-Syafi’i ini untuk menghidari dari isi kandungan surah an-Nisa ayat 29. Yang berbunyi. “Hai orang-orang yang beriman, janganlah kamu saling memakan harta sesamamu dengan jalan yang batil, kecuali dengan jalan perniagaan yang Berlaku dengan suka sama-suka di antara kamu. dan janganlah kamu membunuh dirimu Sesungguhnya Allah adalah Maha Penyayang kepadamu” Sedangkan Pemahaman fikih Hanbali tentang jual beli uang muka berpendapat bahwa jual beli tersebut adalah sah. Berdasarkan Hadis yang diriwayatkan oleh Zaid bin Aslam dan Atsar sahabat atau praktek sahabat Nabi saw, yaitu Umar yang membeli bangunan penjara kepada Safwan bin Ummayyah. “Rasulullah Saw ditanya tentang jual-beli sistem ‘urbun, dan beliau membolehkannya.” Pendapat yang berhubungan erat di PG. Binangkit Cibeureum Tanjungsiang tentang pelaksanaan jual beli golok dengan system uang panjar adalah pendapat fikih Hanbali dimana praktek tersebut melakukan jual beli golok dengan memakai uang panjar karena jual beli yang terjadi di PG. Binangkit Cibeureum Tanjungsiang adalah boleh karena hal tersebut untuk memastikan keberlangsungan transaksi dan jaga-jaga atas jual beli golok. Selanjutnya tinjauan ekonomi syariah berdasarkan hasil analisis peneliti maka transaksi jual beli golok baik dengan sistem panjar dan langsung di PG. Binangkit sudah sesuai dengan syariah baik dari ketentuan terkait sighat al-aqd, para pihak yang berakad, Mutsman/mabi’ (Objek),dan ketentuan terkait Tsaman atau harganya.
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Poonawala, Ismail K. "Ibn Taymiyyah’s Ethics." American Journal of Islam and Society 3, no. 1 (September 1, 1986): 161–63. http://dx.doi.org/10.35632/ajis.v3i1.2764.
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Except for the works of the French scholar Henri Laoust and a recent studyby Muhammad Umar Memon, Ibn Taimiya's Struggle against Popular Religion(The Hague and Paris: Mouton, 1976), very few studies of the thought of IbnTaimiya have appeared in English. Makari’s work is therefore a welcome additionto this meager list. Its main contribution lies in dispelling some of themisunderstanding that has all along bedevilled a true appraisal of the thoughtof the Hanbalite doctor.It is unfortunate that some bright and bold spirits of Islam, such as thecelebrated Hanbali doctor and theologian Ibn Taimiya, have remainedmisunderstood not only in the West but also among the Muslims themselves.A good part of the musunderstanding stems no doubt from the fact that formost of his life Ibn Taimiya managed to remain a quite controversial figure.A substantial part of the misunderstanding results from the close associationof his name with the Wahhabi movement which erupted violently towardthe end of the eighteenth century. Muhammad b. Abd al-Wahhab, the founderof the Wahhabi movement, was certainly influenced by Ibn Taimiya and hiswritings, especially in his bitter denunciation of the Sufi rituals, tomb worship,and the cult of saints, and no less in his moral and puritanical activism.In their scrupulous observance of the word of the Qur’an and the sunnu, indeedboth Ibn Taimiya and the Wahhabis resemble each other closely. Justas Ibn Taimiya had led bands of people in raids against the local taverns andshrines, the Wahhabis in their time, too, razed tombs and sacked the holy cities.A distinction must be made, however, between the two. While the Wahhabisrepresent a religio-political movement, Ibn Taimiya was concerned, mainly,with reforming Islam and with reinculcating a positive attitude toward thisworld. He never condemned Sufism per se; rather, his criticism was directedagainst what he defined as inadmissible deviations in doctrine, ritual, andmorals. He has, moreover, left behind a vast legacy of writing. A close scrutinyof his works reveals him as a man of unrelenting intellectual conviction. Heused his uncommon erudition to criticize and reject most of the commonly ...
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Anabseh, Ghaleb. "The Sanctity of the City of ‘Asqalan in the ‘Merits Literature’ of Palestine: An Examination of Mamluk and Ottoman Sources." Holy Land Studies 5, no. 2 (November 2006): 187–98. http://dx.doi.org/10.3366/hls.2007.0000.
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The purpose of this study is to analyse the sanctity of the Palestine city of ‘Asqalan through manuscript sources from Mamluk and Ottoman times, mainly from a religious and political perspective, in light of the struggle between Muslims and Crusaders. Relevant traditions are often of a local nature, expressing concepts completely at odds with normative Islamic practice and belief. No separate compositions have been compiled about ‘Asqalan, in contrast to Jerusalem and Damascus, for example. Pilgrimage to the city was frowned upon by the Hanbali school of jurisprudence within Sunni Islam, represented by Ibn Taymiyya in the Mamluk period. Relevant traditions deal with war against the infidels, the city's cemetery, the city as gateway to Paradise, and more. For this study I have used the relevant traditions in the genre known as ‘Merits of the Holy Land’, in Arabic from Mamluk and Ottoman times. These traditions reflect the sanctity of ‘Asqalan; some have ancient Islamic roots, and others appeared later. The traditions in question, whenever they were first formulated, show the importance of the city for Muslim writers.
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Abbas, Afifi Fauzi, and Mona Eliza. "SUNAT PEREMPUAN DALAM PERSPEKTIF FIKIH." FUADUNA : Jurnal Kajian Keagamaan dan Kemasyarakatan 2, no. 1 (August 22, 2019): 10. http://dx.doi.org/10.30983/fuaduna.v2i1.2022.
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<em>In 2008 the MUI issued a fatwa related to female circumcision, namely fatwa number 94 "Fatwa on Prohibition of Circumcision Against Women", which states that the legal status of female circumcision is makrumah, something that is considered good and recommended. In many studies it was found that female circumcision is just a tradition, not a religious order. In Indonesia, 28% of female circumcision practices are only symbolic, 49% are done in the form of slicing or stabbing and 22% in the form of cutting. This means that 71% of the practice leads to endangering women, mainly because it is not carried out by medical personnel and uses tools that are not sterile. The Hanafi, Maliki and Hanbali schools place women's circumcision laws in the sunnah or makrumah / glory laws for women. The Syafii School believes that female circumcision is obligatory as a law for men. Although the various Islamic scholars have different opinions about the law of female circumcision, none of them prohibits the practice of female circumcision.</em>
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Prabowo, Bagya Agung. "AL-‘UQUD AL-MURAKKABAH IMPLEMENTATION ON AKAD AL MURABAHAH WA ARRAHN AS A SHARIA BANKING PRODUCT INNOVATION." Diponegoro Law Review 4, no. 2 (October 1, 2019): 244. http://dx.doi.org/10.14710/dilrev.4.2.2019.244-255.
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This article aims to determine the application of al-uqud al-murakkabah on akad al murabahah wa arrahn in sharia banking product innovation. This study uses analytic methods based on doctrinal content, by applying four types of legal approaches, namely: (i) historical / historical; (ii) Jurisprudence / philosophy; (iii) comparison; and (iv) analytical and critical. In addition, a harmonious approach is needed to align innovation of sharia banking products with sharia compliance principles. the conclusions in this study are: 1) The implementation of al-ququd al-murakkabah as an innovation of Islamic banking products by the majority of Hanafiyah scholars, some opinions of Malikiyah scholars, Shafi'i scholars, and Hanbali are of the opinion that law is legal and permissible according to Islamic law, 2) The implementation of al-uqud al-murakkabah in the Murabahah wa ar Rahn contract is not in accordance with the principles of sharia compliance. Because the al Murabahah wa ar Rahn contract combines several contracts that cause usury or resemble usury, such as primarily combining the murabahah contract with the qardh contract, in addition to the wakalah contract and rahn contract.
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Rozaq, Muhammad Fathur. "Hermeneutika Terjemah Al-Qur’an Era Kolonial: Telaah Kitab Terjemah Al-Qur’an Hidāḥyah al-Raḥmān." Jurnal Lektur Keagamaan 16, no. 2 (December 31, 2018): 442–63. http://dx.doi.org/10.31291/jlk.v16i2.549.
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The process of translating the Koran into local languages has a hermeneutic side that depends on the translator's milieu. This cannot be avoided as a logical consequence of the gradation of God's words into human words. Even the translated book of the Qur'an Hidāya al-Raḥmān by Muhammad Hanbali cannot be separated from the context - in this case colonial - so that this work also becomes an integral part that can be used to add fragments to the picture of the period. The author assumes that the study of this book has its own significance because the translation of the Qur'an has a broader range of verses than the Qur'anic commentary which is only studied by educated circles. This article will reveal the process of writing translation texts written in the pre-independence era. Furthermore, the factors causing the content of the text are arranged in a certain way as an answer or resistance to the problems at that time. Schleiermacher's hermeneutic theory will be used as an approach to understanding the overall picture or number and partial description or phenomenon of the text. From this it was found that the writing of this book was carried out carefully because of the supervision of the colonial government against the text to protect the status quo. Besides that, the nuances of the pensantren and Javanese ethics strongly influenced the writing style of the book.Keywords: Translation, Hidāya al-Raḥmān, colonial, hermeneutics. Proses penerjemahan Al-Qur’an ke dalam bahasa lokal memiliki sisi hermeneutis yang bergantung pada milieu penerjemah. Hal ini tidak dapat dihindari sebagai konsekuensi logis akan gradasi dari kata-kata Tuhan menjadi kata-kata manusia. Pun kitab terjemah Al-Qur’an Hidāyah al-Raḥmān karya Muhammad Hanbali tidak lepas dari konteks –dalam hal ini kolonial– sehingga karya ini juga menjadi bagian integral yang dapat digunakan untuk menambah fragmen gambaran kurun tersebut. Penulis berasumsi bahwa telaah terhadap kitab ini memiliki signifikansi tersendiri karena terjemah Al-Qur’an memiliki jangakauan lebih luas daripada kitab tafsir Al-Qur’an yang hanya dikaji oleh kalangan terpelajar. Artikel ini akan mengungkap proses kepenulisan teks terjemah yang dikarang di era pra-kemerdekaan tersebut. Lebih jauh akan ditelaah faktor-faktor penyebab konten teks disusun dengan cara tertentu sebagai jawaban atau perlawanan atas permasalahan pada tempo itu. Teori hermeneutika Schleiermacher akan digunakan sebagai pendekatan untuk memahami gambaran keseluruhan atau nomena dan gambaran parsial atau fenomena dari teks. Dari sini ditemukan bahwa penulisan kitab ini dilakukan secara hati-hati karena adanya pengawasan dari pemerintah kolonial terhadap teks yang melawan status quo. Di samping itu nuansa kepesantrenan dan etika Jawa sangat kental memengaruhi gaya kepenulisan kitab.Kata Kunci: Terjemah, Hidāyah al-Raḥmān, kolonial, hermeneutika.
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Aiz, Muhammad. "Istibdal Wakaf Saham pada Tabung Wakaf Indoesia: Legalitas dan Dampaknya." JURNAL INDO-ISLAMIKA 6, no. 1 (February 25, 2020): 82–107. http://dx.doi.org/10.15408/idi.v6i1.14796.
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The grand conclusion of this dissertation is the more contextual the qiyiis the more beneficial it is for the people. In line with that, there is a shift paradigm from "habs al-esl" (maintaining the immortality of the wakaf object ) to a pradigm of "tasbil al- thamsreli” (preservance and development of the benefit of waqf) which opens the path selectively to the istibdal of waqf objects to be relevant with the share waqf management at present time.The finding is that in practice of istibdal in Tabung Wakaf Indonesia (TWI), the tendency of to use of the Hanafi understanding in the context of the continuing exclusion of qadi (judge/government) for having their associated sigh at of wakif istibdal in relation with process can be done by Nazhir. In addition, in the context of replacing old waqf object (shares) with a new waqf objects that are not similar (parking lot behind the financing and other waqf stock name) is based on the principles of the Hanbali Islamic school. This type of research is qualitative through field study and library research. In conducting this research, the author analyzes the sociolegal approach (socio legal research).
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Mondol, Md Shahjahan, and Reba Mondol. "Equality of Men and Women in Succession: An Assessment of Islamic Rules." Asian Journal of Humanity, Art and Literature 7, no. 1 (February 29, 2020): 33–42. http://dx.doi.org/10.18034/ajhal.v7i1.368.
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Generally it goes that a Muslim man receives greater portion than that of a woman of the same grade and degree under classical or modern Hanafi Muslim rules of succession; e.g., where a son and a daughter survive the propositus the son receives two-thirds and the daughter one-third. So it is generally claimed that a Muslim man inherits greater share than that of a woman. But such allegation may not be the fact always. An assessment of the arrangements of succession in Hanafi School shows, in this regard, that under the School a woman receives larger amount than a man. Both primary and secondary sources are used in the study. The primary source includes the Quran or Hadith, and secondary source different books, journals, etc. Only Hanafi Islamic school rules of succession are addressed, rules of no other schools like Shafii, Hanbali, Maliki, etc. are included. Practically, the study shows that Muslim women inherit more than Muslim men. Socially, the study removes the notion of the thinking that Muslim men receive more than Muslim women in inheritance. The study is an original piece of work.
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Izzuddin, Muhammad Fikri. "PERNIKAHAN DENGAN PEKERJA SEKS KOMERSIAL DI LOKALISASI MOROSENENG PERSPEKTIF HUKUM ISLAM." AL-HUKAMA' 7, no. 2 (March 21, 2018): 359–85. http://dx.doi.org/10.15642/alhukama.2017.7.2.359-385.
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Tulisan ini merupakan hasil penelitian lapangan yang bertujuan untuk mengetahui gambaran pernikahan dengan pekerja seks komersial di lokalisasi Moroseneng Kecamatan Benowo Kota Surabaya beserta hukumnya. Hasil penelitian menyimpulkan, bahwa terdapat tiga kasus pernikahan di lokalisasi tersebut. Kasus pertama, istri masih aktif sebagai pekerja seks komersial selama dua bulan setelah pernikahanya berlangsung. Kasus kedua, istri telah bertaubat sebelum pernikahanya berlangsung dan kasus ketiga istri telah berhenti setelah pernikahanya. Pernikahan ini dilangsungkan seperti pada umumnya, yakni dengan memenuhi rukun pernikahan, yaitu adanya calon suami istri, wali nikah, dua orang saksi dan ijab kabul, dan diperkuat dengan surat keterangan menikah dari kelurahan setempat. Adapun ulama berbeda pendapat mengenai hukum menikahi wanita pezina, ada yang membolehkan secara mutlak dan ada yang bersyarat. Mazhab Imam Hanafi, Imam Syafi’i dan Imam Maliki sepakat bahwa hukum menikahinya diperbolehkan karena tidak adanya larangan menikahi wanita pezina, sedangkan Imam Hanbali mensyaratkan wanita pezina yang akan menikah harus bertaubat terlebih dahulu. Dengan demikian, pernikahan dengan pekerja seks komersial di lokalisasi Moroseneng Kecamatan Benowo Kota Surabaya adalah sah, apalagi rukunnya telah terpenuhi. Selain itu juga, alasan yang mendasari pernikahan tersebut adalah adanya keinginan untuk menolong wanita pekerja seks komersial dari lingkungan prostitusi dan membina rumah tangga yang baik.
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'Arafa, Mohamed A. "WHITE COLLAR CRIMES, CORRUPTION AND BRIBERY IN ISLAMIC CRIMINAL LAW: LACUNA AND CONCEIVABLE PATHS." Revista de Estudos e Pesquisas Avançadas do Terceiro Setor 5, no. 1 (October 10, 2018): 711. http://dx.doi.org/10.31501/repats.v5i1.9785.
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The Islamic legal system differs from other legal attitudes, as civil law traditions described by law’s codification or common law practices based on binding judicial precedents. In Islamic law, there is neither history of law’s classification, nor an understanding of binding legal precedents. The process of ijtihad (analogical deduction) in Islamic (Sharie‘a) law, though, is alike to Case law model. In this regard, Muslim scholars have had over the interpretation of the Sharie‘a rules and divine (God)’s law based on the Qur’anic provisions and the authentic Sunnah (Prophet Mohammad) traditions. The chief sources of Islamic criminal law are the Qur’an, Sunnah, ijma‘a (consensus), Qiyyas (individual reasoning) along with other supplementary sources. Where the principles of the Qur’an and Sunnah do not sufficiently resolve a legal issue, Muslim intellectuals use Fiqh (jurisprudence) which is the process of deducing and applying Sharie‘a values to reach a legal purpose and its methodologies and implementation are many, as numerous schools of jurisprudential (Sunni and Shie‘aa) thought (Hanafi, Maliki, Shafi‘i, and Hanbali) transpires. Based on this succinct backdrop, this article will delve in elaborating the main principles of the Islamic criminal justice system regarding corruption and bribery from a descriptive viewpoint and will concludes that there is no real flaw between the Islamic system and the positive justice mechanisms.
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Sarah Ibrahim Al- Faris, Sarah Ibrahim Al Faris. "Takhrīj "extraction " of the Branches from Exceptional Uṣūl " principles of jurisprudence" According to Abu al- Khattab: تخريج الفروع على أصول الاستثناء عند أبي الخطاب." Journal of Islamic Sciences 4, no. 3 (June 30, 2021): 87–71. http://dx.doi.org/10.26389/ajsrp.r180221.
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This research aims at showing the fruit of the fundamentals of jurisprudence science. Principles of Jurisprudence science gains status through linking it to its fruit which is training on deriving jurisprudential rulings and choosing the best ruling, branching out issues and building them on evidence, as well as gaining knowledge of the imams' opinions on topics about which there is no text and on the rulings of emergent calamities as well. If it were only a theoretical science with no application, then it would be useless; a scourge for its owner. The fundamentals of jurisprudence science must be linked to its fruit for its benefit to be complete. The science of Takhrīj ‘extraction’ and branching has a close relationship with the science of usul al- fiqh, as it brings it out from the theoretical to the practical, pragmatic side. Thus, it is of great benefit and great importance for the one studying this field of science. The research also explains the approach of imam Abu al- Khattab; an important Hanbali imam by highlighting his rules and linking them with jurisprudential branches, and identifying the extent of the contravention and approval, especially in the section on Exceptional Uṣūl "principles" depending on the inductive analytical approach.
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Hussein, Khawlah. "Marriage for The Purpose of Obtaining Citizenship and Its Effects from A Sharia and Legal Point of View." Justicia Islamica 16, no. 1 (June 27, 2019): 175–92. http://dx.doi.org/10.21154/justicia.v16i1.1548.
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The easiest way to obtain residency in developed countries is through marrying residents of developed countries. Nowadays, it is familiar instead of natural marriage, couples sign contracts only on paper. The parties do not intend the paper marriage to the marriage, but the parties agree on non-cohabitation either expressly or implicitly. Sharia is not permissible to conclude a marriage contract without marriage intention, and it is illegal and considered a crime in law. In case a man and a woman claim that they are a couple. This type is a claim that bears the truth and lies, and marriage is not held in both cases. Regarding visual marriage with affirmation and acceptance but without the intention of marriage, a group of contemporary scholars subjoined this type of marriage to the joking (hazl) marriage. The majority of the Hanafis scholars, Malikis, Shaafa'is, and Hanbalis, believe that it is a valid marriage that has its effects, the same as in the marriage of joking. However, another view of the Malikis in the joking marriage is that it is not valid and does not have any effects. Temporary marriage would be a mut'ah marriage if the man appeared his attempt to divorce. Finally, the researcher supports the fatwa that stated paper marriage is more like tahlil marriage, which is not meant to be valid. Cara termudah untuk mendapatkan tempat tinggal di negara-negara maju adalah melalui pernikahan dengan penduduk negara-negara maju. Saat ini, sudah umum terjadi fenomena bukan pernikahan nyata, namun pasangan menandatangani kontrak hanya di atas kertas. Akta nikah tidak dimaksudkan oleh para pihak sebagai fakta perkawinan, tetapi para pihak menyetujui bukan tentang tinggal serumah (kohabitasi) baik secara tersurat maupun tersirat. Dalam Syariah tidak diperbolehkan untuk menandatangani kontrak pernikahan tanpa niat menikah, hal itu dianggap ilegal dan dianggap sebagai kejahatan dalam hukum. Dalam kasus seorang pria dan wanita mengklaim bahwa mereka adalah pasangan. Jenis ini adalah klaim yang mengandung kebenaran dan kebohongan, dan pernikahan tidak dilakukan dalam kedua kasus tersebut. Mengenai pernikahan visual dengan penegasan dan penerimaan tetapi tanpa niat pernikahan, sekelompok sarjana kontemporer menundukkan jenis pernikahan ini dengan pernikahan bercanda (hazl). Mayoritas ulama dari Hanafi, Maliki, Syafi'i dan Hanbali percaya bahwa itu adalah pernikahan yang sah yang memiliki efek, sama seperti dalam pernikahan bercanda. Namun, pandangan lain dari Maliki dalam pernikahan candaan adalah bahwa itu tidak sah dan tidak memiliki efek apa pun. Pernikahan sementara adalah pernikahan mut'ah jika lelaki itu muncul dalam upayanya untuk bercerai. Akhirnya, peneliti mendukung fatwa yang menyatakan pernikahan di atas kertas lebih seperti pernikahan ‘penghalalan’ yang tidak dimaksudkan untuk pernikahan sejati
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SAEFULLAH, ASEP. "CORAK TEOLOGI DAN PRINSIP SOSIAL-KEAGAMAAN PADA LEKTUR KEAGAMAAN DI PONDOK PESANTREN HUSNUL KHOTIMAH DAN BINA'UL UMMAH KUNINGAN JAWA BARAT." ALQALAM 29, no. 3 (December 31, 2012): 447. http://dx.doi.org/10.32678/alqalam.v29i3.857.
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This article tries to study the kinds, study areas, and discourse of religious literatures in the pesantrens of Husnul Khotimah and Binaul Ummah, Kuningan Jawa Barat; to know religious discourse, especially in the areas of akidah (faith) and akhlak (morals); and to recognize the characteristics of religious theology of the pesantrens as well as the socio-religious doctrines developed in both of these pesantrens.
This research is a field research. The methods of data collecting used in this research are literature study, documentation, interoiew, and participant obseroation.
The characterstics of theology which are easily recognized in the the Pesantren of Husnul Khotimah and Binaul Ummah are the theology based on Asy'ariyah and Hanbali characteristics. Based on the moral (akhlak) aspect, both of these pesantrens rely it on some of Hasan Al-Bann as views, especially in the book of Rukn al-'Amal au Manhajal-Islah al-Islami Ii al-Fard wa alMujtama: i.e. the characters of Muslim generation as follow: 1) Quwwah al-Jism, 2) Matanah al-Khulq, 3) Saqafah al-Fikr, 4) al-Qudrah 'ala al-Kasb, 5) Salamah al-'Aqidah, 6) Sihhah al- 'Ibadah, 7) Mujahadah al-Nafs, 8) al-Hirs 'ala al-Waqt, 9) AI-Nizam fi Syu’un killiha, 10) al-Nafu Ii al-Gair
Key Words: Theology, Religious Literatures, Pesantren, Jawa Barat
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Et. al., Wan Ainaa Mardhiah Wan Zahari,. "Water Treatment and Purification in Fiqh Perspective." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 2 (April 11, 2021): 594–603. http://dx.doi.org/10.17762/turcomat.v12i2.913.
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Water is the primary source needed to ensure human and other creature life continuity. There are a lot of water on this planet, but increasingly this water is not where it is needed or it is of inadequate quality (purity) for human consumption or other beneficial for example industrial, agricultural and so on purposes. Contaminated water supply causing harm to human body health and also contributes to extinction to the certain creature. Thus, water-saving or wise water usage is an important matter in Islam. Reuse of wastewater or sewage water is a solution to the water crisis problem faced nowadays. The contaminated water is purified and treated by certain processes. Water purification or treatment water is introduced to produce pure and clean water. However, discussions and debates among experts and societies continue to occur because the water is categorised as pure water but not purify (musta'mal) and impure water and not purify (mutanajjis). Therefore, this study aims to identify the concept and method of water purification and treatment (تطهير الماء) according to Fiqh perspective. Methodology of this study is qualitative approach by using document analysis by analysing several classic Fiqh books by four mazhab (Hanafi, Maliki, Shafie and Hanbali). Hence, this study can discover the water purification method suggested in Fiqh perspective to be applied by Muslim communities in Malaysia.
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Hosen, Muhammad Nadratuzzaman, and Deden Misbahudin Muayyad. "TINJAUAN HUKUM FIKIH TERHADAP HADIAH TABUNGAN DAN GIRO DARI BANK SYARI'AH." ALQALAM 30, no. 1 (April 30, 2013): 1. http://dx.doi.org/10.32678/alqalam.v30i1.1409.
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This article explains about the Islamic law of gift from Bank to customers related to saving and gyro accounts of Islamic Bank. The Islamic Banks give gift directly and indirectly to new ettstomers and old customers through drawing (qur'ah) or lottery and non-drawing. There are disputes (ikhtilaf) among Islamic Law Experts (Fuqaha’) about the status of law when Islamic Banks give the gift. Hanafi and Syafi'i Schools of thought opined that the gift can be given to the customers as long as there is no agreement between bank and costomers meanwhile the banks still have a debt to consumers, this is permissible. Maliki and Hanbali schools opined that the gift is not permissible during the time of borrowing and lending. Majority Islamic Exsperts allow to give gift after banks have already paid back the debt to consumers as long as there is no agreement between bank and cusiomers, but Maliki School do not allow lo give gift at that condition. Also, for giving gift should free from gambling or elements of gambling (muqamarah). The method of this article is using literature reviews from classical Islamic Law's books and contemporary Islamic law's books related to drawing or lottery and gambling, meanwhile the aims if this mticle are to investigate the law status if gift from bank to new customers and old customers with direct and indirect ways.
Keywords : gift, saving and gyro accounts, disputes, drawing and elements of gambling
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Ibrahim, Zakyi. "Reinstating the Queens." American Journal of Islam and Society 33, no. 2 (April 1, 2016): 7–12. http://dx.doi.org/10.35632/ajis.v33i2.904.
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The leadership of women at the highest political level remains an ongoingcontroversial issue for Muslims.1 And yet women have led both medievaland modern Muslim societies – Pakistan, Indonesia, and Bangladesh –thereby rendering this debate, in practice, moot. But quite a few Muslimmen consider this reality as an abomination and perversion.In his Al-Aḥkām al-Sulṭānīyah wa al-Wilāyāt al-Dīnīyah, al-Mawardi (d.1058) discusses the imamate in the sense of the caliphate (khilāfah: Islamicleadership) and lists its conditions.2 Rather surprisingly, gender is not one ofthem. However, Asghar Ali Engineer writes that “al-Mawardi maintained thata woman cannot be made head of state.”3 Although the gender clause is notfound in Al-Aḥkām al-Sulṭānīyah written by the Hanbali Abu Ya‘la al-Farra’(d. 1113) and other early works, later scholars categorically include it.The Shafi‘i Ahmad ibn Ali al-Qalqashandi (d. 1418) cites masculinity asthe first of the fourteen conditions of eligibility. He bases his decision on thehadith reported by al-Bukhari and narrated by the Companion Abu Bakra.This scholar explains how a leader has to mingle with other men to discussstate affairs, an act that Islam prohibits for women. He adds that “because awoman is incomplete in her own right, as she does not even control her marriage,she cannot be made a leader over others.”4 I contend that his and similarremarks are seriously influenced by cultural circumstances, ones that are nottruly reflective of Islam.