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Journal articles on the topic 'Qiyas'
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1
-, Masadah. "EPISTEMOLOGI PEMBAHARUAN USUL FIKIH HASAN TURABI." DINAMIKA : Jurnal Kajian Pendidikan dan Keislaman 3, no. 1 (2018): 1–32. http://dx.doi.org/10.32764/dinamika.v3i1.223.
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The article is the research result of the reform of Ushul Al Fiqh proposed by Hasan Turabi.The method applied is descriptive qualitative, exposing the entire ideas of Hasan Turbi pertaining to the reform of Ushul Fiqh and proceeded by the approach of content analysis. The next step is to make comparison with ideas of other Ushul Fiqh scholars.The reform of Ushul Fiqh according to HasanTurbi is to implement qiyas al - wasi ( wide qiyas) and istishab al-wasi (wide qiyas). The method applied by Hasan Turbi has already been used by former Ushul Fiqh scholars. Hasan Turbi only adds the words al – wasi . The essence of qiyas al – wasi and istishab al –wasi by Hasan Turabi is traditional issues already been done for a long time in a certain community or actual issues.
 
 Keywords: Tajdid, al-Qiyās wāsi, Istishāb al-Wāsi.
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Ni’mah, Ummi Nurun. "QIYĀS SEBAGAI SEBUAH METODE DALAM NAHWU." Adabiyyāt: Jurnal Bahasa dan Sastra 7, no. 1 (2008): 47. http://dx.doi.org/10.14421/ajbs.2008.07103.
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Language is an inseparable reality in human culture. It develops as the human civilization does. According to the linguists, classical Arabic has at least five methods of language development. Those are (a) isytiqāq (derivasi), (b) majāz (alegori), (c) naht (abrivasi), (d) ta’rīb (loan) dan (e) qiyās. Qiyas is exclusively analyzed in this research because it is the most common method, which is used widely by the linguists through its al-simā’ stage. This paper finds the fact that qiyas method in Arabic linguistic traditions have evolved into the pre and post al Khalîl bin Ahmad al-Farāhidī period.
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Hatim, Affan. "HUKUM PENGGUNAAN MEDIA SOSIAL BAGI WANITA DALAM MASA ‘IDDAH DAN IHDÂD (PERSPEKTIF QIYÂS)." Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 17, no. 1 (2018): 13. http://dx.doi.org/10.18592/al-banjari.v17i1.1567.
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This literature study was conducted by reviewing library materials to find out how Islamic law’s perspective on the issue of social media used by women to upload photos featuring beauty in the 'iddah and ihdâd periods. The result of this study showed that the use of social media in the form of uploading photos showing beauty in the period of 'iddah and ihdâd is prohibited and not justified by Islamic law. This law of prohibition is based on the qiyâs argument against the prohibition of going out from the house and wearing make up for women in the period of 'iddah and ihdâd. This is because there are similarities' illah, that is the ethics and politeness of the wife by showing grief and mourning over the death of the husband. The qiyâs form of this problem is qiyas al-sabr, jaly and aulawy. Dalam penelitian yang bersifat penelitian normatif atau penelitian kepustakaan ini, dilakukan penelitian dengan meninjau bahan pustaka untuk mengetahui bagaimana menurut hukum Islam tentang masalah penggunaan media sosial oleh wanita dalam 'iddah dan ihdâd dalam bentuk mengunggah foto yang menampilkan kecantikan, dengan melakukan qiyâs ke aktivitas unggah, hingga larangan keluar dari rumah dan berdandan. Hasil dari penelitian hukum ini adalah bahwa penggunaan media sosial dalam bentuk pengunggahan foto yang menunjukkan kecantikan oleh perempuan dalam masa 'iddah dan ihdd dilarang dan tidak dibenarkan dalam hukum Islam. Hukum larangan ini didasarkan pada argumentasi qiyas terhadap larangan keluar dan make up untuk wanita dalam masa 'iddah dan ihdâd karena ada persamaan' illah, yaitu etika dan kesopanan sang istri dengan menunjukkan kesedihan dan berkabung atas kematian sang suami. Bentuk qiyâs dari masalah ini adalah qiyas al-sabr, jaly dan aulawy.
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Jumhana, Nana. "METODE QIYAS SEBAGAI LANDASAN EPISTEMOLOGI NAHWU." ALQALAM 31, no. 2 (2014): 213. http://dx.doi.org/10.32678/alqalam.v31i2.565.
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Qiyas (analogy) is one of several methods which had been used by Arabic linguist since the first generation until those who lived in the second century of Hijriyah in formulating Arabic grammars next to Sama' (orally transmitted material). The formulation of the grammars was aimed at conservating Arabic from any kinds of inference, considering that it was not only a mere treasure of the Arab, but also language of Islam after the revelation of Alqur'an. As an ephistemological basis of Arabic synthax, Qiyas serves as an analogy to some eloquent saying of the ancient Arabs. In so doing, Qiyas consists of four components: 1) maqis 'alaih (the source to which one thing is comparred), 2) maqis (the respected object to be comparred), 3) 'illah (the similar aspectls the both share), and 4) hukm (the verdict in search). In terms of it's kind, linguists devide it into three kinds: 1) qiyas al' illah, 2) qiyas at-tard, and qiyas as-syibhi. Even though some linguists argue against the using of Qiyas in formulating grammars, particularly for it is not in line with sima', also for it is considered to be built on subjective rationalisation, Qiyas is of great significance in language theorizing. The significance of Qiyas is not limited to the products demonstrated by traditional linguists. It also applies to our time too, particularly in developing Arabic language in all of it's aspects.
 Keyword: Qiyas, Method, Taq id al-Nahwi, Mazhab Basrah, Mazhab Kufah
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Wahab, Muhammad Rashidi, Mohd Fauzi Hamat, and Mohd Faizul Azmi. "Konsep al-Qiyas al-Usuli dan al-Qiyas al-Mantiqi dalam Pendalilan Akidah." Jurnal Akidah & Pemikiran Islam 20, no. 2 (2018): 53–92. http://dx.doi.org/10.22452/afkar.vol20no2.2.
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Tihami, M. A. "AL-QIYAS DAN AL-DALIL." ALQALAM 10, no. 56 (1995): 21. http://dx.doi.org/10.32678/alqalam.v10i56.1544.
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Sakirman, Sakirman. "METODOLOGI QIYAS DALAM ISTINBATHHUKUM ISLAM." YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam 9, no. 1 (2018): 37. http://dx.doi.org/10.21043/yudisia.v9i1.3672.
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Shariah is the concrete embodiment in the middle of the<br />community. Even so, the Shari'ah as puts the teachings of Islam<br />grew in a variety of situations, conditions and aspects of spacetime.<br />The ontological reality of Shari'ah is then gave birth to the<br />epistemology of Islamic law (fiqh) which is basically a remotely<br />and called the scholars with a social fact enclosing them. These<br />historical facts show that Islamic law (fiqh) justification of the<br />plurality of the formulation of the law due to the role of<br />epistemology "langage games" are different. Islam in the middle of<br />the progress of all fields as a result of copyright, taste as well as<br />the work of man now this is demanded in the notice will satisfy the<br />development of knowledge and technology. The history of the<br />development of Islamic law have taught us that the transformation<br />of social values, cultural, economic, and even political influence<br />the occurrence of changes in Islamic law.
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Al-Asy’ari, M. Khoirul Hadi. "QIYA>S DALAM PANDANGAN IBNU RUSYD DAN RELEVANSINYA DENGAN KHI DI INDONESIA." Al-Ahwal: Jurnal Hukum Keluarga Islam 8, no. 1 (2015): 1. http://dx.doi.org/10.14421/ahwal.2015.08101.
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This article attempts to discuss Ibn Rushd’s thought about qiyas. Ibn Rushd is known as a jurists and philosoper which use aristotalian logic. This article shows that, in qiyas, Ibn Rushd uses maqashid as standard. It is intended to a jurists in islamic law is not stuck on textual interpretation which is out of origial meaning. One of the relevances of this study to KHI in Indonesia is the recording section marriage, in which qiyas based on maqashid can use to an effort to save the rights of women.
 [Artikel ini mencoba membahas pemikiran Ibnu Rusyd tentang qiyas. Ibnu Rusyd dikenal sebagai ahli hukum dan filosof yang memakai logika Aristotalian. Artikel ini menunjukkan bahwa, dalam qiyas, Ibnu rusyd menggunakan maqashid sebagai alat ukur. Hal ini dimaksudkan agar seorang ahli hukum Islam tidak terjebak pada penafsiran tekstual yang keluar dari makna sebenarnya. Salah satu relevansi kajian ini dengan KHI di Indonesia adalah dengan pasal pencatatan nikah, di mana logika qiyas berbasis maqasid sangat kental di gunakan sebagai upaya menjaga hak-hak perempuan.]
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Hidayatullah, Muhammad Syarif. "KONSTRUKSI BERPIKIR QIYAS SEBAGAI PENALARAN IJTIHAD DALAM INSTINBATH HUKUM EKONOMI DAN KEUANGAN SYARIAH." Ar-Risalah: Media Keislaman, Pendidikan dan Hukum Islam 18, no. 2 (2020): 308. http://dx.doi.org/10.29062/arrisalah.v18i2.396.
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The development of a dynamic era produces many new products and cases that are present in the modern economy. Islamic law has set and provided restrictions on these issues concerning aspects of halal and haram. The Qiyas method is needed in legal studies to produce fiqh formulations in Islamic economic and financial law. This paper aims to explain the concept of qiyas as a method of istinbath Islamic law and then examine the application of qiyas in the discovery of Islamic economic and financial law. This type of research is normative legal research with a conceptual approach. Legal material is collected through the study of literature with discussion of ushûl fiqh (Islamic law methodology) dan fiqh mu’âmalah (Islamic Jurisprudence about economics and finance) in classical and contemporary literature. The existence of qiyas as a method of istinbath law has a very important position in economics and finance. New products and cases that are present need to be responded and analyzed. Exploring the law with qiyas must be done throught careful and in-depth studies by looking at the similarity of true ‘illat (legal motives) so that the construction process of thinking qiyas in legal discovery can be applied appropriately.
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Suparmin, Sudirman. "Istihsan Methodology In The Productive Waqf Application." FITRAH:Jurnal Kajian Ilmu-ilmu Keislaman 6, no. 1 (2020): 117–30. http://dx.doi.org/10.24952/fitrah.v6i1.2650.
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Istihsan is a form of ijtihad method by calculating the law of a problem so that it is better for certain reasons as long as it does not violate Islamic law. Istihsan based on the argument used is divided into three: first, switching from qiyas dzahir to qiyas khafi; second, switching from general propositions to specific characteristics; third from Kulli's law to exceptions to legal exclusion (exceptions). Meanwhile, based on the backrest taken by mujtahid divided into four types; istihsan qiyasi, istihsan nashi, istihsan bi al-’urf and istihsan dharuri. Earning cash in the form of cash is a new phenomenon that is still often debated about its legality as a solution of the Islamic religion. This paper explains the role of istihsan methodology in restoring contemporary economic activities in the form of productive endowments. Based on its practices and functions, cash waqf has enormous benefits for the economic progress of the community. With the analysis of the istihsan methodology, it can be seen that the cash waqf law is permissible to review using the istihsan bi al-’urf approach
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Rachman, Fazlur. "تطوّر معناه في الدراسة العربية". Al-Ma'rifah 14, № 02 (2018): 37–51. http://dx.doi.org/10.21009/almakrifah.14.02.03.
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Qiyas (Analogy) is considered as one of the important methods in which Arabic is developed in the early centuries. It serves as the base or source of the new words or structures which are not found earlier in Arabs daily speeches. The scholars utilized it as a tool to separate the authentic ones of Arab words from many of those had been witnessed only by few. Qiyas across the ages has evolved in stages. The practice of Qiyas by early scholars does not mean the same by the late ones. This research attempts to reveal the nature of Qiyas; its definitions, stages of its development and its importance in the development of the Arabic language.
 This research is descriptive analytical research which the researcher tries to describe the definition of qiyas among Arabic scholars across the ages and the evolution of its meaning and the way scholars use it in their linguistic explanations in developing of linguistic subjects.
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Hallaq, Weal B. "On the Authoritativeness of Sunni Consensus." International Journal of Middle East Studies 18, no. 4 (1986): 427–54. http://dx.doi.org/10.1017/s0020743800030774.
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Sunni Islam recognizes four sources from and through which the laws governing its conduct are derived. These are the Qur'an, the Sunna of the Prophet, the consensus (ljmā') of the community and its scholars, and qiyās, the juridicological method of inference. The first two sources provide the jurist with the material from which he is to extract through qiyas and ijtihād (the disciplined exercise of mental faculty) the law which he believes to the best of his knowledge to be that decreed by God. Except for a relatively limited number of cases where the Qu'an and the Sunna offer already-formulated legal judgments, the great majority of furū' cases, which constitute the body of positive and substantive law, are derived by qiyas. Thus, qiyas may be used to “discover” the judgment of a new case provided that this case has not already been solved in the two primary sources. The process of legal reasoning which qiyas involves is charged with innumerable difficulties not the least of which is finding the circle of common similarity, the 'illa, between the original case in the texts and the new case which requires a legal judgment. Since finding the 'illa entails a certain amount of guesswork (zann) on the part of the jurist and since it is highly probable that the 'illa is extracted from a text which is not entirely reliable or a text capable of more than one interpretation, Sunni jurists deemed the results of qiyas to be probable (zannī). It is only at this point that consensus may enter into play in the legal process. Should Muslims, represented by their jurists, reach an agreement on the validity of a zanni legal judgment, such judgment is automatically transferred from the domain of juristic speculation to that of certainty (qat', yaqīn). Consensus then renders this judgment irrevocable, not to be challenged or reinterpreted by later generations. Furthermore, this judgment, being so irrevocable, acquires a validity tantamount to that of the Qur'an and the highly reliable traditions embodied in the Sunna of the Prophet. Thus, such a case with its established judgment becomes a precedent according to which another new legal question may be solved. It is only in this sense that consensus functions as a source of law, a source which is infallible.
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Noorwahidah, Noorwahidah. "ISTIHSAN: DALIL SYARA` YANG DIPERSELISIHKAN." Syariah Jurnal Hukum dan Pemikiran 16, no. 1 (2017): 13. http://dx.doi.org/10.18592/sy.v16i1.1001.
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Autenticity of istihsan as syara` argument disputed by scholars. Group of Hanafiyah, Malikiyah, and most Hanabilah scholars use istihsan as an argument, but Syafi`iyah, Zhahiriyah, Mu'tazili, and Shi'a scholars reject istihsan. The dispute happened because the difference of interpreting of istihsan. The scholars who use as argument interpret istihsan as turned away from will of qiyas to more powerful qiyas or specialized qiyas because there is stronger evidence thereof, meanwhile, scholars who refuse define istihsan as all things considered good by the mujtahid by his wits. Substantively all scholars, both who use and who reject istihsan using it in some law conclusion, although scholars who reject not call it as an istihsan. They categorize it as a qiyas.
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Jamaluddin, Jamaluddin. "Epistemologi Pembaharuan Usul Fikih Hasan Turabi." JURNAL MAHKAMAH 2, no. 1 (2017): 59. http://dx.doi.org/10.25217/jm.v2i1.78.
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The article is the research result of the reform of Ushul Al Fiqh proposed by Hasan Turabi. The method applied is descriptive qualitative, exposing the entire ideas of Hasan Turbi pertaining to the reform of Ushul Fiqh and proceeded by the approach of content analysis. The next step is to make comparison with ideas of other Ushul Fiqh scholars. The reform of Ushul Fiqh according to Hasan Turbi is to implement qiyas al-wasi (wide qiyas) and istishab al-wasi (wide qiyas). The method applied by Hasan Turbi has already been used by former Ushul Fiqh scholars. Hasan Turbi only adds the words al-wasi. The essence of qiyas al-wasi and istishab al-wasi by Hasan Turabi is traditional issues already been done for a long time in a certain community or actual issues
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Putri, Wisra Okta, та Fauzuni Kurnia Okta. "QIYAS IMPLIKASINYA SEBAGAI SALAH SATU METODE ISTINBĀṬ AL-ḤUKM". El-Mashlahah 10, № 1 (2020): 15–30. http://dx.doi.org/10.23971/maslahah.v10i1.1723.
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Salah satu metode penggalian hukum Islam yang banyak dikenal dalam kajian usul fikih adalah qiyas.Qiyas sangat populer di kalangan ulama mazhab Syafi‟i. Secara sederhana, qiyas dapat diartikan sebagai upaya menyamakan suatu hukum dari peristiwa yang tidak memiliki nas hukum dengan peristiwa yang sudah memiliki nas hukum, sebab adanya persamaan „illat. Adapun artikel ini mencoba menelaah qiyas sebagai salah satu metode dalam istinbāṭ al-ḥukm dengan memaparkan beberapa aspek termasuk unsur-unsur, prasyarat dan tahapan-tahapan yang harus dilalui oleh seorang mujtahid yang hendak menggali hukum Islam melalui metode qiyas.
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Alyahya, Sultan, and Asma Aldausari. "An Electronic Collaborative Learning Environment for Standardized Tests." Electronic Journal of e-Learning 19, no. 3 (2021): 90–106. http://dx.doi.org/10.34190/ejel.19.3.2167.
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The National Center for Measurement (Qiyas) was established for the purpose of conducting standardized tests in Saudi Arabia. The center has developed multiple Qiyas tests such as the General Aptitude Test (GAT) and the Scholastic Achievement Admission Test (SAAT). Qiyas tests are used as a pre-requisite requirement for applying to universities and to certain kinds of jobs in Saudi Arabia. Currently, students use traditional methods to prepare for these tests, e.g., studying from books and searching for available learning resources on the internet. These web-based resources are mostly static and only have general guidelines about the tests and a history of available test samples. This research proposes a computer-based collaborative learning (CL) environment that helps support learners during their preparation for the Qiyas tests. A four-stage approach is used in this research: (1) an intensive review of 30 CL platforms is carried out to investigate the available features, (2) two workshops are conducted to evaluate the appropriateness of the features identified in Stage 1 as well as to investigate what other features would be appropriate for Qiyas tests, (3) a CL platform is developed for Qiyas tests for a total of 21 features, (4) and, lastly, the platform is evaluated using two methods, in-depth interviews with experts and an empirical study with instructors and learners. The results show that the platform helps support learners in the participative, cognitive, interactive, and social dimensions of the learning processes. The results also help instructors promote the teaching experience.
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Khoirin YD, Nur. "PENALARAN USHUL FIQH IBNU HAZM (Analisis Penolakan Illat dan Qiyas Sebagai Dalil Hukum Islam)." YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam 9, no. 1 (2018): 57. http://dx.doi.org/10.21043/yudisia.v9i1.3673.
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Ibn Hazm al Qurthubi is among the opponents of the use of illat<br />and qiyas arguing that nash of al-Qur’an and Hadith can be<br />applied to any problems simply by understanding ma’na and<br />dhahir of texts. Reasoning of musbit al-Qiyas (the proponents of<br />Qiyas) that syari’a does not provide answer to all problems is a<br />false logic according to Ibn Hazm since this argument contradicts<br />to al-Qur’an’s statement. Whoever uses qiyas as a legal reasoning<br />is similar to believing that Qur’an is failed to provide guidance. In<br />the process of legal reasoning, Ibn Hazm would refer to al-Qur’an,<br />Hadith and Ijma’. Should those three sources do not provide the<br />answer, he used dalil by understading the hidden meaning of the<br />texts. <br /><br />
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Susiawati, Wati. "USHUL AL-NAHWI DALAM PERSPEKTIF IBNU MADHA." Arabi : Journal of Arabic Studies 2, no. 2 (2018): 163. http://dx.doi.org/10.24865/ajas.v2i2.55.
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Ibnu Mada merupakan salah satu tokoh nuhat yang sangat terkenal pada masanya. Hal ini disebabkan oleh pemikiran-pemikirannya yang cendeung kontradiktif dengan para nuhat pada masanya sebagai mana tertuang dalam karya besarnya “al-Radd ‘Ala al-Nuhat”. Dalam tulisan ini, penulis ingin memaparkan dan mendeskripsikan pemikiran-pemikiran Beliau dalam kajian usul al-nahwi.Usul Al-Nahwi terdiri dari empat komponen, yaitu: qiyas , ta’lil (illah), ta’wil dan ‘amil. Dalam hal qiyas, Ibnu Madasecara tegas menolak qiyas aqli. Begitu juga dalam hal illah, Ibnu Mada hanya menerima Illah Ula dan tidak menerima illah thawani. Secara nyata, metode ta’wil dalam ilmu nahwu menjelma menjadi konsep hadhaf (pembuangan), istitar (penyembunyian) dan taqdir (pengkiraan) dalam sebuah kalimat, dan Ibnu Mada juga tidak menerima hal tersebut. Dalam hal ‘amil, Ibnu Mada juga tidak menerima adanya amil lafzi. Begitulah penolakan Ibnu Mada terhadap praktik qiyas, illah, amil dan ta’wil. Pandangan Ibnu Mada berpijak pada apa yang oleh kalangan nuhat disebut dengan sima’i.
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Nasution, Hasan Bhakti. "Hubungan Ilmu Manthiq (Logika) dengan Ushul Fiqh." Aqlania 11, no. 1 (2020): 91. http://dx.doi.org/10.32678/aqlania.v11i1.2693.
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Artikel ini mengeksplorasi hubungan antara ilmu Manthiq dan ilmu ushul fiqh. Objek yang dikaji adalah konsep al-qiyas yang dikemukakan oleh ilmu Manthiq dan ilmu ushul fiqh. Terdapat hubungan peredaan dan persamaan konsep al-qiyas. Persamaannya terjadi dalam enam hal, yaitu kesamaan bahasa, prinsip, proses menghasilkan, adanya penghubung (kaitan/had aushat, íllat), status kebenaran, dan kesamaan latar belakang perumus ilmu.Sedangkan perbedaannya terpusat pada empat hal, yaitu perbedaan dari segi tujuan, perbedaan cara kerja, perbedaan terminologi hubungan, dan perbedaan sumber.
 Adapun faktor terjadinya persamaan ialah karena tiga hal, yaitu menggunakan bahasa yang sama yakni bahasa Arab, pengguna yang sama, yaitu sama-sama pemikir Muslim. Kemudian dikembangkan di kawasan yang sama, yaitu kawasan Islam (dawlah Islamiyyah). Sedangkan faktor terjadinya perbedaan tidak terlepas dari tiga hal, yaitu karakter ilmu yang berbeda, sumber yang berbeda, dan kegunaan yang berbeda.
 Terjadinya integrasi di antara ilmu Manthiq dan ilmu Ushul Fiqh dalam bentuk klasifikasi al-qiyas kepada al-qiyas al-istinbathiy dan al-qiyas al-syar’iy. Dengan rumusan ini terintegrasilah makna al-qiyas dalam sebuah bangunan keilmuan Islam dalam rumpun ilmu-ilmu rasional (‘ulum al-‘aqliyyah). Upaya integrasi ini dilakukan dengan tiga pendekatan, yaitu pendekatan ontologis, pendekatan epistemologis, dan pendekatan aksiologis, yaitu ilmu yang dikembangkan harus dijadikan sebagai media pengenalan Allah SWT, sebagai kata kunci dan membedakan ilmu-ilmu Islam dengan ilmu-ilmu Barat. Dalam ilmu Barat, aksiologi ilmu ialah untuk ilmu sendiri atau ilmu dikembangkan untuk ilmu sendiri (science for science). Sedangkan dalam Islam, ilmu dikembangkan agar manusia mampu mengenal Allah secara benar, sehingga merasa dalam pengawasan-Nya (tasawuf sunniy) atau bersatu dengan-Nya (tasawuf falsafiy) yang pada akhirnya mendapat keridhaan-Nya.
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Rahmad, Salman Abdullah. "Pemikiran Muhammad Hashim Kamali dalam “Principle of Islamic Jurisprudence”." FALAH: Jurnal Ekonomi Syariah 2, no. 2 (2017): 236. http://dx.doi.org/10.22219/jes.v2i2.5109.
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Tradisi hukum Islam (fiqh) mengenal adanya sumber-sumber hukum yaitu Alquran, Sunnah, Ijma’ dan Qiyas. Landasan penetapan hukum model qiyas asy-Syafi’i memiliki kesamaan secara struktur logika dengan cara berfikir Aristoteles. Akan tetapi, landasan penemuan ‘illat hukum harus didasari pada apa yang ditemukan dalam Alquran, Sunnah, dan Ijma’. Dalam konteks ini, peran akal ada tetapi dibatasi oleh peran teks.
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Marsal, Arif. "Putusnya Perkawinan karena Kematian sebelum Terjadinya al-Dukhūl; Masa ‘Iddah dan Kaitannya dengan Kaedah Taqdīm al-Naŝála al-Qiyās." YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam 8, no. 2 (2018): 199. http://dx.doi.org/10.21043/yudisia.v8i2.3236.
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<p><em>Qiyas</em> which is<em>sahih</em> is <em>hujjah</em> that has been accepted in the stipulation of law. The position of Qiyas in fuqaha’s understanding is as the source of law after Quran , Hadits and Ijma’. Nonetheless sometimes in practice,some of the fuqaha’ do not search and steep in detail dalil before they actually go inside the qiyas’s method in <em>istidlal</em>.The issue of the divorcebecause of the quietus before the occurance of <em>jima’(qabla al-dukhul) </em>is becoming part the writer’s object to be analized wether the effect is the same and it can be qiyas with the divorce <em>(life divorce), </em>which both of them occured before the jima’ <em>(al-dukhul)</em>. The writer’s found that the Qiyas can not be prevailed in this issue because it is found that there’s a specialite <em>dalil</em> from <em>nash</em>. Which elucidates each of the law and it specifies that nash come first compare to the notion/opinion and lid for the <em>ijtihad</em> and <em>qiyas</em> toward the issue of the nash that has been described.</p>
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Yusefri, Y. "Penggunaan Dalil Hadis Mȃl Al-Mustafad Dan Qiyȃs Dalam Penetapan Ketentuan Hukum, Haul Dan Nisab Zakat Profesi." AL QUDS : Jurnal Studi Alquran dan Hadis 1, no. 2 (2017): 147. http://dx.doi.org/10.29240/alquds.v1i2.247.
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This article essentially conducts a critical study of the hadîth of mâl al-mustafâd which is used as the proposition of the law of obligatory zakat of profession, and the use of qiyâs as the proposition set the rules of haul, nisab and rate zakat profession. This study is interesting and important because there are differences in the opinions of ulama in solving some of these issues, which are assumed by their differences in the use of legal arguments (al-adillat al-syar'iyat), among them hadîth and qiyâs. The analysis of the hadith of mâl al-mustafâd uses the method of analysis of takhrîj al-hadîts. While the analysis on the use of qiyas uses the approach of ushûl al-fiqh method. The results of this study show that first, hadith on mâl al-mustafâd quality dha'îf (weak). However, since it has several channels of sanad transmistion, the quality rises to the hasan lighairihi, and therefore valid as the basis and legal evidence of zakat profession. Secondly, set the rule of haul, nisab, and rate zakat profession by using qiyâs to zakat gold, more precisely than qiyâs to zakat agriculture.
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Hairuddin. "Akar Historis Lahirnya Ilmu Nahwu." al Mahāra: Jurnal Pendidikan Bahasa Arab 5, no. 1 (2019): 19–40. http://dx.doi.org/10.14421/almahara.2019.051-02.
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This journal discusses Nahwu's Usul which covers Qiyas, Illat, and Ta'wil using the Library Study method with a Descriptive Historical Qualitative approach. As for the main sources in writing this Journal are the books that contain the discussion of Qiyas, Illat, and Tawil and their relation to Greek Philosophy. The author concludes that Nahwu Science was born due to errors in reading the Koran because of the occurrence of birth among speakers of Arabic, not because of the influence of Greek Philosophy, but it cannot be denied that certain themes are influenced by other Sciences, such as methods the formation of Arabic rules inspired by the Science of Jurisprudence, and Ta'lil inspired by the way of thinking of the Greek Philosophers, but in general the application of the Nahwu Science had existed before the interaction between Muslim Scientists and Philosophers.
 Abstrak
 Jurnal ini membahas Ushul Nahwu yang mencakup Qiyas, Illat, dan Ta’wil dengan menggunakan metode Kajian Pustaka dengan pendekatan Kualitatif Historis Deskriftif. Adapun yang menjadi sumber utama dalam penulisan Jurnal ini adalah kitab-kitab yang memuat pembahasan Qiyas, Illat, dan Ta’wil dan keterkaitannya dengan pemikiran Filsafat Yunani. Penulis berkesimpulan bahwa Ilmu Nahwu lahir akibat adanya kesalahan dalam membaca al-Qur’an karena terjadinya lahn dikalangan penutur bahasa Arab, bukan karena pengaruh Filsafat Yunani, hanya saja tidak bisa dipungkiri bahwa ada tema-tema tertentu dipengaruhi oleh Ilmu-ilmu lain, seperti metode pembentukan kaidah-kaidah bahasa Arab terinspirasi dari Ilmu Fikih, dan Ta’lil terinspirasi dari cara berpikirnya para Filosof Yunani, tetapi secara umum penerapan Ilmu Nahwu sudah ada sebelum adanya interaksi antara Ilmuwan Muslim dan para Filosof.
 Kata Kunci: Nahwu, Filsafat, Qiyas
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Komarudin, Parman, and Muhammad Syarif Hidayatullah. "Analisis Qiyās Transaksi Tawarruq dengan Bai’ al-’Īnah." NUKHBATUL 'ULUM: Jurnal Bidang Kajian Islam 7, no. 1 (2021): 59–79. http://dx.doi.org/10.36701/nukhbah.v7i1.317.
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This paper aimed to analyze the application of qiyas method in the prohibition of tawarruq transactions through qiyas tawarruq with bai' al-‘înah. This paper was qualitative research with a type of normative law research using conceptual approach. The results of paper showed that the application of the pillars of qiyas in qiyas tawarruq with bai' al-‘înah namely: bai' al-‘înah as ashl, tawarruq as far', the prohibition of bai' al-‘înah practice as hukm al-ashl and the main motive of the transaction in the form of obtaining cash (liquidity) instead of owning goods (commodities) with the mechanism of buying and selling and debt that represents hilah ribawiyah is as 'illat. Therefore, as is the prohibition against bai' al-‘înah, as it also applies to tawarruq. However, there is also a difference between bai' al-‘înah and tawarruq on the grounds of differences between the parties who make the second purchase, and some allow tawarruq on the condition that there is an urgent need or no agreement with a third party. Thus, it is very important in positioning ushul fiqh relevant to contemporary economy and finance, because the muamalah in Islam has flexibility, elasticity and openness to the development of the times.
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Hasbi, Muhammad. "METODE IJTIHAD T. M. HASBI ASH-SHIDDIEQY SEBAGAI PRODUK PEMIKIRAN HUKUM ISLAM." DIKTUM: Jurnal Syariah dan Hukum 15, no. 1 (2017): 109–26. http://dx.doi.org/10.35905/diktum.v15i1.429.
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Abstract: This paper will examine the method of ijtihad Hasbi Ash-Shiddieqy in giving birth to Islamic legal thought products. Ijma ', qiyas, Istihsan, maslahah al-mursalah, and' urf is a method or means in producing law as a product of Islamic legal thought. The five principles that enable Islamic law to develop in keeping with the times, namely; first; principle of ijma '. Second, the principle of qiyas. Third; maslahah al-mursalah. Fourth; maintenance 'urf. Fifth; changing law with changing times.
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Soleh, A. Khudori. "Mencermati Epistemologi Tasawuf." Ulumuna 14, no. 2 (2010): 227–48. http://dx.doi.org/10.20414/ujis.v14i2.216.
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Irfani, which has been developed and used in Sufism, is one of Islamic epistemologies well known in Islamic tradition in addition to bayani and burhani. Unlike bayani, which is based on scripture, and burhani, which is built on reason and logic, irfani builds on gnosis as its method of acquiring knowledge. The knowledge is transmitted directly from God and implanted in one’s heart without intermediary of logic and analysis. Such transmission occurs only through spiritual paces (maqâmât) and inner experience (hal). The irfani knowledge is classified into two categories: the unsaid and the said knowledge. The unsaid knowlege can only be exclusively understood by the person gaining it as extraordinary spiritual experience. Meanwhile, the said knowledge can be acquired through two ways: qiyas irfani and shattah. Unlike qiyas bayani that puts scripture as the origin and empirical experience as the branch, qiyas irfani places scripure as the branch of empirical spiritual experience
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Ruchamain, Tsaniya. "ظواهر القياس النحوي في كتاب سيبويه". Jurnal Alfazuna : Jurnal Pembelajaran Bahasa Arab dan Kebahasaaraban 5, № 1 (2020): 54–66. http://dx.doi.org/10.15642/alfazuna.v5i1.690.
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Abstarct
 Learning Arabic, especially syntax requires deep learning of analogy, and this learning is at the highest level so it is impossible to leave this discussion, but it must be deepened. One of the Nahwu scholars who used analogy in determining law was Sibawaih, the imam of the Nahwu experts. The book by Sibawaih which is duubed the “Qur’an Ilmu Nahwu” is a a source of learning for nahwu because it contains a discussion of Nahwu’s problem, along with its rules, analogy, and their causes. The purpose of this study is to determine the form of analogy in Sibawaih’s book and kinds of kinds. In this discussion, the researcher describe the “Forms of analogy in the Sibawaih’s Book” with the research method of literature research to describe the form of analogy in the Sibawaih’s book, as for the completion of the discussion by examining previous book that discuss the theory. 
 The conclusion of this study is that Sibawaih has used analogy in law-talking in Nahwu science, and these analogy can be seen in his book “Al-Kitab” which is the main source of Nahwu learning from ancient times and today. And this analogy produces nahwu’s laws such as “wujub, man’u, jawaz”. Among the kinds of analogy found in the Sibawaih’s book, namely “qiyas al-‘ilah, qiyas as-syibh, al qiyas allafdhi, al qiyas al ma’nawi” seen from a different point of view.
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Supriyanto, Supriyanto. "DINAMIKA TEKS DAN KONTEKS: MODEL DIALEKTIKA ALQUR’AN DAN REALITAS." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 16, no. 1 (2019): 47. http://dx.doi.org/10.22515/ajpif.v16i1.1672.
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This study tries to article tries to discuss and mapping the dialectical models between text and reality in the daily human life. 'Limitations' of the text and the development of the time,requires Qur’an to be able to dialogue with the context of space and time. So that,the message of the Qur’an can be understood by human beings, in various dimensions of space and time. One of the Qur'anic communication models with the times is throughthe dialectical model. With the content analysis method, based on the Mushaf Utsmani as its reference, the results show, that there are at least Eleven dialectical models offered by the Qur'an, namely: Alsibr wa Altaqsim (breaking and showingthe opponents' opinions), Istifham Taqriri (questions that have one answer to the truth), Qiyas Mudhmar (Enthimeme), Qiyas Khalaf (Syllogism per Impossible), Qiyas Tamtsil (Reasoning by Analogy), Istidlal by using stories, Altaslim (Presupposition), Almunaqadhah (Refutation), Dalik Alikhtira' and Dalil Alhuduts (the argument which shows everything has its creator), and the continued Dalil. One of the philosophical functions that can be applied with these various dialectical models areto strengthen the argument for the truth of life in the hereafter.
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Bakhtiar. "EPISTIMOLOGI BAYANI, TA’LILI DAN ISTISLAHI DALAM PENGEMBANGAN DAN PEMBAHARUAN HUKUM." TAJDID : Jurnal Ilmu Keislaman dan Ushuluddin 18, no. 1 (2019): 3–21. http://dx.doi.org/10.15548/tajdid.v18i1.131.
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Bayani, ta’lili dan istislahi merupakan model epistimologi yang selalu dan sudah sejaklama digunakan ulama ushul fiqh dalam menyingkap, menemukan dan merumuskan hukum yangbertumpu pada kemaslahatan. Hal ini sangat relevan dalam menyelesaikan dan menjawab persoalanpersoalankontemporer yang semakin komplit dan rumit. Teori bayani dilakukan dengan pendekatanteks nash melalui kaidah-kaidah kebahasaan. Sedangkan ta’lili menggunakan penggalian terhadapsuatu sifat yang dapat dijadikan sebagai tambatan untuk dihubungkan antara dua peristiwa hukumsehingga hukum yang sudah ada dapat diterapkan pada kasus baru. Begitu pula pada saat qiyas biasatidak diterapkan karena faktor lain yang lebih kuat, dapat beralih kepada qiyas yang pengaruhnyalebih kuat. Dalam hal, teori bayani dan ta’lili tidak dapat diterapkan pada kasus-kasus yanghukumnya tidak tidak terdapat pada nash, maka teori istislahi dapat menjadi alternatif. Melalui teorimaslahah al-mursalah dan dzari’ah persoalan-persoalan kontemperer akan dapat diselesaikan denganbaik dan dinamis.
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Ubaidillah, Ubaidillah. "Tinjauan Istihsan Terhadap Bai’ al- Wafa’ Di Baitul Maal Wa Tamwil Sidogiri Cabang Bondowoso." Istidlal: Jurnal Ekonomi dan Hukum Islam 2, no. 2 (2018): 149–63. http://dx.doi.org/10.35316/istidlal.v2i2.114.
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The birth of the first sharia bank in Indonesia is PT Bank Muamalat Indonesia (BMI). However, lately many emerging sharia-based financial institutions other, cultivated sharia cooperative in the form of BMT. Inside the BMT, we are familiar with the term buy back or bai' al-wafa'. Bai 'al-wafa' is a buying and selling is done by someone who need money by selling (real estate/real property) goods is owned by agreement if he can pay (the price) then he can take back the goods while the legal basis bai 'al-wafa' according to Hanafi Madzhab is istihsan. Istihsan is the turning of a mujtahid from qiyas street jaly (real) to qiyas the khafi (vague) or the turning of a mujtahid from law kulli (general) to the law istitsna`i (limit) because it crossed their minds there is a superior proposition.
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ويدودو, عارÙ. "تعليم اللغة العربية لغير الناطقين بها (البØØ« النظري ÙÙŠ طريقة تعليم القواعد)". Al-Ma'rifah 12, № 01 (2015): 46–52. http://dx.doi.org/10.21009/almakrifah.12.01.05.
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Abstrak
 Penelitian tentang metodologi pembelajaran nahwu merupakan terobosan mencari model pembelajaran tata bahasa Arab yang aplikatif dan inovatif dan integratif, karenanya perlu terus dikembangkan sampai tercapai prototipe yang sesuai dengan tuntutan model pembelajaran yang efektif. Karena itu, penelitian ini bertujuan untuk mengetahui perkembangan metodologi pembelajaran nahwu selama ini. Secara khusus adalah untuk mengetahui model meode pembelajaran qawa’id yang terbarukan. Untuk tujuan itu, data dikumpulkan dengan dokumentasi kepustakaan. Data kemudian dianalisis dengan analisis deskriptif dan analisis isi.
 Hasil penelitian menunjukkan bahwa metode pengajaran nahwu telah mengalami empat model pembelajaran, yaitu 1) Metode Qiyas, 2) metode Istiqro’, 3) metode Mu’addalah, dan 4) Metode Muqtaroha.. Secara umum, semua metode mempunyai kesamaan pendekatan yaitu pendekatan qawa’id tarjamah yang kemudian disebut dengan metode qawa’id tarjamah..
 Kata kunci : metode, pembelajaran, tata bahasa Arab, Qiyas, Istiqro’, Mu’addalah, dan Muqtaroha
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Mutakin, Ali. "KITAB KUNING DAN TRADISI INTELEKTUAL NAHDLATUL ULAMA (NU) DALAM PENENTUAN HUKUM (Menelisik Tradisi Riset Kitab Kuning)." Syariah Jurnal Hukum dan Pemikiran 18, no. 2 (2018): 192. http://dx.doi.org/10.18592/sy.v18i2.2270.
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Abstrak: Artikel ini merupakan hasil penelitian kepustakaan (library reseach), dengan mengambil tema Kitab Kuning dan Tradisi Intelektual Nahdlatul Ulama (NU) dalam Penentuan Hukum: Menelisik Tradisi Riset Kitab Kuning. Ada dua pertanyaan yang diajukan dalam artikel ini, 1) Bagaimanakah kedudukan Kitab Kuning dalam tradisi intelektual Nahdlatul Ulama, 2) Bagaimanakah rumusan metode Nahdlatul Ulama dalam penentuan hukum. Kesimpulannya adalah bahwa Nahdlatul Ulama (NU) sebagai organisasi sosial keagamaan, memiliki hubungan yang erat dengan keempat mazhab fikih (mazhab Hanafi,Maliki, Syafi’i dan Hambali). Hal ini berimplikasi terhadap ketergantungannya pada kitab kuning sebagai basis intelektual yang turun temurun. Ketergantungan pada kitab kuning dalam aktifitas intelektualnya lebih disebabkan pada asumsi bahwa perpindahan ilmu agama Islam tidak boleh terputus dari satu generasi ke generasi berikutnya atau matarantai (sanad) ilmu agama Islam harus diketahui dengan baik dan benar. Sedangkan tradisi risetnya, NU menggunakan tiga metode Pertama, metode taqrîîr jamâ’i (penetapan hukum secara kolektif). Kedua, metode ilhâq al-masâil bi nadhâ’irihâ. Prosedur ini digunakan untuk menggantikan istilah qiyas, yang menurut pandangan NU tidak layak dan tidak patut dilakukan, karena qiyâs merupakan suatu kompetensi yang hanya dimiliki oleh seorang mujtahid. Ketiga, metode istinbât yaitu secara bersama-sama mepraktikkan qawâid usyûliyyah dan qawâid fiqhiyyah sebagaimana yang telah dirumuskan oleh para mujtahid terdahulu. Kata kunci: NU, Kitab Kuning, Tradisi Intelektual, Metode Riset. Abstract: This article is the result of library research (library reseach), taking the theme of the Yellow Book and the Intellectual Tradition of Nahdlatul Ulama (NU) in Determining Law: Researching the Yellow Book Research Tradition. There are two questions raised in this article, 1) What is the position of Kitab Kuning in the intellectual tradition of Nahdlatul Ulama, 2) What is the formulation of the Nahdlatul Ulama method in determining the law. The conclusion is that Nahdlatul Ulama (NU) as a socio-religious organization has a close relationship with the four schools of fiqh (Hanafi, Maliki, Syafi'i and Hambali schools). This has implications for its dependence on yellow books as a hereditary intellectual base. Dependence on the book of yellow in intellectual activity is more due to the assumption that the transfer of knowledge of Islam should not be interrupted from one generation to the next or the chain (sanad) of the knowledge of Islam must be known properly and correctly. As for the research tradition, NU uses three methods. First, the method of taqrîir jamâ'i (collective law setting). Second, the method of ilhâq al-masâil bi nadhâ'irihâ. This procedure was used to replace the term qiyas, which according to NU view was inappropriate and not feasible, because qiyas was a competency that only a mujtahid possessed. Third, the istinbât method, which jointly practices the usyûliyyah and qawâid fiqhiyyah qawâid as formulated by earlier mujtahids.Keywords: NU, Kitab Kuning, Intellectual Traditions, Research Methods.
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Muthoifin, M., та Sudarno Humaidi. "ترجيحات الإمام أبي عبيد القاسم بن سلاّم بن عبد الله الهروي في الزكاة من كتاب الأموال". Profetika Jurnal Studi Islam 19, № 1 (2018): 67–83. http://dx.doi.org/10.23917/profetika.v19i1.8084.
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Abstract: The needs of low income families hasn't been fulfilled as it should be. Even poverty issues hasn't been solved yet. Therefore, the writer willing to involve in solving the issue by presenting the results of Tarjih from Ulama who's mastered in so many religious disciplines. He lives in Imam Syafi'ie and imam Ahmad's era. He is famous with his ability in Arabic language. He is Qasim bin Salaam, which commonly known as Abu Ubaid. He states on his book (Kitabul Amwal) Varieties of sources of public wealth managed by the government. Some of them are taxes, Ghanimah, Fa'i, Zakat and so many more. Meanwhile the writer only picks Zakat as his research object. This is because all Muslims have the ability and freewill to manage it at the maximum level. The writer limits his research into two points: first: what is the results of Abu Ubaid's Tarjih. Second: what is the method of Abu Ubaid in his Tarjih. The main purpose of this research is to know his tarjeh and the basis of it. While providing benefits to Amil zakat, fatwa institutions, and alike. So that the result of this research serve as a reference in regulating the wealth allocation on Zakat and in issuing fatwa. The conclusions of the research is: That in general Abu ubaid uses the method (manhaj) of the majority of ulama in interact with Dalils that looks contradictive. First, he tried to colaborate (jam'u) two Dalils that contradictive. Then if it can't be collaborated, he chooses (tarjih) one of the two Dalils without using the others. He wasn't do Naskh because he was able to Tarjih the whole problem of zakat in his book. If there is two Dalils that contradictive, he'll choose the Shohih one. He put Dalil first rather than Atsar and Qiyas. However if the Dalil is Dhoif he will choose Atsar and Qiyas. He put Atsar of the shohabat first rather than the words of ulama after them. If there is two Qiyas that contradictive, he'll choose Qiyas that supported with Dalils or in accordance with the general rules of the religions. Abstrak: Kebutuhan orang-orang yang berkekurangan belum terpenuhi sebagaimana mestinya. Bahkan kefakiran dan kemiskinan juga belum teratasi. penelitian ini sebagai wujud dari andil kami dalam menuntaskan masalah tersebut dengan cara mempersembahkan hasil Tarjih seorang ulama yang menguasai banyak disiplin ilmu Agama, hidup di masa imam Syafi’i dan imam Ahmad dan terkenal sebagai ahli bahasa Arab. Dia adalah Qosim bin Sallam yang biasa disebut Abu Ubaid. Dalam bukunya (Kitabul Amwal) ia menulis bermacam-macam sumber kekayaan umum yang dikelola olah Negara. Seperti pajak, Ghonimah, Fa’i’, Zakat dan lain sebagainya. Permasalahan Zakatlah yang kami pilih sebagai obyek penelitian karena umat Islam memiliki kemampuan dan kebebasan untuk mengelolanya secara maksimal. Penelitihan ini kami batasi pada dua point saja: Pertama : Apa saja hasil Tarjeh Abu Ubaid. Kedua : Sebab atau landasan beliau dalam mentarjih. Tujuan utama dari penelitihan ini adalah mengetahui hasil Tarjeh Abu Ubaid serta landasannya dan memberikannya kepada lembaga-lembaga amil Zakat, lembaga-lembaga fatwa, dan yang serupa dengan itu. Agar hasil penelitihan ini dijadikan sebagai bahan rujukan dan pertimbangan dalam mengatur harta Zakat dan mengeluarkan fatwa. Kesimpulan dari penelitihan ini bahwa secara umum Abu Ubaid menggunakan methode (Manhaj) mayoritas Ulama dalam berinteraksi dengan dalil-dalil yang kelihatannya bertentangan. Yaitu pertama-tama ia berusaha mengkolaborasi (Jam’u) dalil-dalil yang bertentangan. Jika tidak dapat dikolaborasikan, maka ia memilih (mentarjih) salah satu dari dalil-dalil tersebut. Ia tidak melakukan Naskh karena sanggup mentarjih seluruh permasalahan Zakat dalam bukunya. Jika ada dalil-dalil yang bertentangan, maka ia memilih (mentarjih) salah satu yang ia anggap Shohih. Jika ada Hadits, Atsar dan Qiyas saling bertentangan, maka ia mendahulukan Hadits dari pada Atsar dan Qiyas, jika Hadits tersebut Shohih. Jika Haditsnya Dhoif, ia lebih memilih Atsar dan Qiyas. Jika hanya terdapat satu Hadits dalam suatu masalah, jika Hadits tersebut dikuatkan oleh Atsar atau Qiyas, maka ia tetap mengambilnya meskipun Dhoif. Ia mengutamakan Atsar Sabahat dari pada perkataan ulama setelah mereka. Jika ada dua Qiyas yang bertentangan beliau memilih Qiyas yang didukung oleh dalil atau sesuai dengan kaidah-kaidah umum Agama. الملخص: إن مما يدفع الباحث إلى اختيار هذا الموضوع ما يجري في واقع الحياة بمحتمعنا أن حوائج المحتاجين لم تسد على الوجه المطلوب والفقر والحرمان لم يمحا من الوجود . فأراد الباحث إسهام ما استطاع لأجل المشاركة في حل هذه القضية بتقديم ترجيحات أبي عبيد القاسم بن سلاّم الهروي في مسائل الزكاة . لأنه عالم متقن في كثير من الفنون الإسلامية ومن معاصري الإمامين الشافعي وأحمد وممن يقبله الناس. اختار الباحث مسائل الزكاة من كتابه لتكون موضوعا لبحثه لأن المسلمين لايزالون في سعة وقدرة في تنفيذها بخلاف المسائل الأخرى . وحدد الباحث نقطتين لبحثه . الأولى ترجيحاته والثانية أسباب ترجيحاته وتعليلاتها . مستهدفا معرفة ترجيحات أبي عبيد وأسبابها ، لتكون مرجعا للقائمين بجمع الزكاة وصرفها في مواضعها ، وليسترشدوا بها في تطبيقاتهم لأحكام الزكاة . كما استهدف إبراز جانب الفقه في شخصية أبي عبيد . والمنهج الذي أسير عليه في كتابة هذا البحث هو ذكر أقوال الفقهاء التي ذكرها أبو عبيد وأدلة كل قول بإيجاز ، ثم أذكر ترجيحاته مع بيان أسبابها وتعليلاتها . ثم أذكر موقفي من ترجيحاته موافقة أو مخالفة مع بيان أسباب ذلك. وقد توصل الباحث إلى التنيجة التي تتلخص فيما يلي : إن أبا عبيد قد نهج منهج الجمهور في التعامل بين النصوص الشرعية التي ظاهرها التعارض . حيث إنه حاول الجمع بينها أولا ، وإذا لم يمكنه ذلك قام بترجيحها . ولم يدخل أبو عبيد في النسخ لأنه استطاع ترجيح جميع مسائل الزكاة في كتابه . وعند التعارض بين النصوص قام بترجيح النص الصحيح . وعند التعارض بين النص والآثار والقياس فإنه رجح النص عليها إن كان صحيحا ، وإذا كان ضعيفا فإنه رجح الآثار والقياس عليه . وإذا لم يوجد في المسألة إلا حديث واحد فإنه أخذه بشرط أن تكون هناك آثار وقياس تشهد له وتؤيده ، وإن لم تكن هناك آثار وقياس تشهد له وتؤيده فإنه لا يأخذه . قدم أبو عبيد آثار الصحابة على أقوال من بعدهم . وعند التعارض بين الأقيسة رجح أبو عبيد قياسا صحيحا مؤيَّدا بالنص أو بالقواعد العامة في الدين على قياس فاسد عير معتبر . وقد يرجح بين أقوال الفقهاء بناء على مهارته في تفسير ألفاظ النصوص الشرعية.الكلمات الرئيسة: ترجيح، أبو عبيد، الزكاة، كتاب الأموال.
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Sulfan Wandi, Sulfan Wandi. "Eksistensi ‘Urf dan Adat Kebiasaan Sebagai Dalil Fiqh." SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam 2, no. 1 (2018): 181. http://dx.doi.org/10.22373/sjhk.v2i1.3111.
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Di antara sumber hukum yang masih diperselisihkan fuqaha kredibilitasnya adalah ‘urf dan adat kebiasaan. Dalam hal ‘urf dan adat kebiasaan sendiri masih diperselisihkan, ada yang menyamakan dan membedakannya. Penulis cenderung membedakanya. terdapat tiga argumentasi mengenai kehujjahan ‘urf. Pertama, bahwa hukum Islam banyak menetapkan ‘urf-’urf Arab pra Islam seperti kewajiban keluarga membayar diyat kepada ahli waris yang terbunuh dengan tersalah dan begitu juga aqad jual beli salam. Kedua, mengamalkan ‘urf pada prinsipnya sejalan dengan firman Allah “wa maa ja’alaa ‘alaikum fiddiin man harajaâ€, karena meninggalkan kebiasaan adalah merupakan kebiasaan hal yang sulit bagi manusia. Ketiga, antusias para fuqaha menerima ‘urf jauh lebih besar bila dibandingkan dengan al-masadir al-tab’iyah al-aqliyah lainnya. Mayoritas ulama menjadikan ‘urf sebagai hujjah dalam menetapkan hukum. Imam Hanafi menggunakan ‘urf dalam berhujjah apabila tidak terdapat hukum dalam nash Qur’an dan Hadith, Ijma’ dan qiyas dan Istihsan. Malikiyah meninggalkan qiyas apabila qiyas itu berlawanan dengan ‘urf, mentakhshishkan yang umum dan mentaqyidkan yang mutlak. Syafi’i menerima ‘urf apabila ‘urf tidak berlawanan dengan nash. Dari segi kehujjahannya Malikiyah membagi ‘urf kepada tiga yaitu pertama ‘urf yang diambil oleh semua ulama yaitu yang ditunjuki oleh nash, kedua ‘urf yang jika diambil berarti mengambil sesuatu yang dilarang oleh syara’ atau meninggalkan sesuatu tugas syara’ (‘urf ini tidak ada nilainya), dan yang ketiga ‘urf yang tidak dilarang dan yang tidak ditunjuki untuk mengamalkannya. Dan ulama Hanabilah menerima ‘urf selama tidak bertentangan dengan nash. Sedangkan ulama Syi’ah menerima ‘urf dan memandangnya sebagai dalil hukum yang tidak mandiri, tetapi harus terkait dengan dalil lain yakni sunnah.
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Ubaidillah, Ubaidillah, and Nawawi Nawawi. "Tinjauan Istihsan terhadap Bai’ Al-Wafa’ dan Implikasi Konsistensi Bermadzhab di Baitul Maal Wa Tamwil Sidogiri Cabang Bondowoso." Istidlal: Jurnal Ekonomi dan Hukum Islam 1, no. 2 (2017): 112–41. http://dx.doi.org/10.35316/istidlal.v1i2.103.
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The birth of the first Syaria Bank in Indonesia is PT Bank Muamalat Indonesia (BMI). However, lately many emerging syaria-based financial institutions other, cultivated syaria cooperative in the form of BMT. While the legal basis bai 'al-wafa' according Hanafi’s madhhab is istihsan. Istihsan is the turning of a mujtahid from qiyas street jaly (real) to qiyas the khafi (vague) or the turning of a mujtahid from law kulli (general) to the law istitsna`i. The result of the research shows the bai 'al-wafa agreement in BMT Sidogiri Bondowoso Branch is in accordance with the existing syariat in syaria economic theory. because it has fulfilled the terms and conditions, there are many differences among the ulama. But it can be underlined that this contract is based on the concept of mature istihsan, so it can be applied in Islamic finance institutions and the implications of consistent following this madhab is very good because it does not come out of the line Ahlussunnah Wal jama'ah which became a pillar firm for the Islamic religion.
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Ma'mun, Sukron. "ILHAQ DALAM BAHTSUL MASA'IL NU; ANTARA IJTIHAD DAN IKHTIYAT." ALQALAM 28, no. 1 (2011): 63. http://dx.doi.org/10.32678/alqalam.v28i1.512.
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This study tries to analyze several results of law decisions of Bahtsul Masa'il NU (BMNU) decided by using ilhaq method. It is one of the methods in law establishment used by BMNU. The way it works is similar to qiyas; however, conducting qiyas used by BMNU does not refers directly to the Qur'an or hadits, but it refers to the 'ulama's views available in the classical Arab texts. It is an atypical method in ushul al-fiqh studies, but it is, as a matter of fact, used by NU 'ulama'. This method, by all means, causes many strictures and questions from some of the ushul 'ulama’. Therefore, this study is based on two basic questions as fallow: 1) how is the process of ilhaq method in BMNU?; 2) how is this method viewed based on ushul al-fiqh perspective?. The result of this study shows that ilhaq conducted by BMNU is methodologically crumbly, but the products of its laws are not contradiction with the Qur’an and hadits as well as maqashid asy-syar’iyyah (the oqjectives of law).
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Fadel, Mohammad, and Ahmad Hasan. "Analogical Reasoning in Islamic Jurisprudence: A Study of the Juridicial Principle of Qiyas." Journal of Law and Religion 15, no. 1/2 (2000): 359. http://dx.doi.org/10.2307/1051524.
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Mursyid, Ali Masyhar. "CRITICIZE THE USE OF ANALOGY PROHIBITION IN CRIMINAL LAW." Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada 27, no. 1 (2015): 155. http://dx.doi.org/10.22146/jmh.15903.
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The analogy becomes an absolute thing that is not permitted under the Indonesia criminal law. However, in the moving and changing society, written criminal laws are not always able to accommodate all the crime that happened. The prohibition of analogy it is not in line with Islamic law, “qiyas”, which no other is the analogy. Analogy should be accepted as part of a form of interpretation that has been known in the criminal law. Ban the use of analogy also confirmed in the draft Criminal Code. However, reading the ban of analogy must be done carefully. Analogi menjadi satu hal mutlak yang tidak diperkenankan dalam hukum pidana. Namun demikian di tengah perkembangan masyarakat yang bergerak dan senantiasa berubah, perundang-undangan pidana tertulis tidak selamanya mampu menampung seluruh tindak pidana yang terjadi. Doktrin hukum pidana yang melarang analogi ini justru tidak sejalan dengan konsep hukum Islam yang mengenal qiyas, yang tiada lain adalah analogi. Seyogyanya analogi bisa diterima sebagai bagian dari bentuk penafsiran yang selama ini telah dikenal dalam hukum pidana. Larangan penggunaan analogi juga ditegaskan (kembali) dalam Rancangan KUHP. Namun demikian perlu kehati-hatian dalam membaca larangan analogi dalam Rancangan KUHP ini.
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Atabik, Ahmad. "Metode Tarjih dalam Kajian Hadis." Riwayah : Jurnal Studi Hadis 2, no. 1 (2017): 132. http://dx.doi.org/10.21043/riwayah.v2i1.2218.
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Artikel ini menjelaskan tentang metode <em>tarjih</em> dalam hadis Nabi. <em>Tarjih</em> dilakukan apabila terdapat beberapa nash yang saling bertentangan <em>(ta’arudl).</em> <em>Ta’arudl</em> dapat terjadi diantara nash-nash (ayat ataupun hadis), atau antara qiyas dengan qiyas. Melakukan <em>tarjih</em> pada hadis berarti melakukan pengunggulan kepada sesuatu yang disandarkan kepada Rasulillah Saw. pen<em>tarjih</em>an bisa dilakukan dengan berbagai cara (metode). Cara-cara tersebut tergantung pada kajian dan ijtihad para mujtahid. Pada dasarnya, banyak cara untuk men<em>tarjih</em> suatu hadis yang nampak bertentangan. Namun, artikel ini hanya membatasi pada empat hal yang berkaitan dengan unsur-unsur hadis, yaitu: Pertama, <em>tarjih</em> dari segi sanad dan rawi; kedua, <em>tarjih</em> dari segi matan; ketiga, <em>tarjih</em> dari segi hukum atau kandungan hukum (madlul); keempat, <em>tarjih</em> dengan menggunakan faktor (dalil) lain di luar nash
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Rozi, Fathur. "HISTORY OF MIND MAZHAB FIQH IMAM SYAFI'I." PUTIH: Jurnal Pengetahuan Tentang Ilmu dan Hikmah 1, no. 1 (2016): 133–53. http://dx.doi.org/10.51498/putih.v1i1.11.
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Imam Shafi'I (150-204 AH) is an important figure in the history of Islamic thought, especially Arab thought. He is one of the Ulama who founded "moderatism", which by many is regarded as the most important characteristic of the Arab-Islamic experience in history. Moderatism is the shelter of "authenticity" which the Arab-Islamic society defends in its battle against the enemy that seeks to destroy.Fiqh Imam Shafi'i centered on four sources, namely al-Qur'an, Sunnah, Ijma ', and Qiyas. Sunnah's legality is based on the Qur'an and the arguments derived from its express and implied meanings. In his books there is law enforcement as a source of law which is an obsession of his thought agenda, even the most basic. Therefore, he received the title of nashir as-Sunnah (defender of tradition).In addition to the Qur'an and as-Sunnah which form a semantic organic structure, Imam Shafi'i constructed the Ijma 'on the basis of that structure until it became a tasyri text' which gained significance from the notion of a text composed of the Qur'an and -Sunnah. Likewise in qiyas, in the source of the law is taken from the text composed of the three previous bases.
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Kenshilik, T., N. E. Kairbekov, and S. Okan. "The role of Istihsan methodology in giving fatwah." BULLETIN of the L.N. Gumilyov Eurasian National University. Historical sciences. Philosophy. Religion Series 132, no. 3 (2020): 14–23. http://dx.doi.org/10.32523/2616-7255-2020-132-3-14-23.
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This article studies Hanafiyah in Kazakhstan and its Istihsan methodology. Istihsan is the name of a separate evidence-based approach to general religious judgment regarding need and necessity. It is emphasized that the Istihsan evidence-based approach is special in optimally governing contemporary issues of public relations and in addressing religious issues. In addition, the role of Istihsan in Shari’ah, its types, and its potential contributing to the strengthening of the historical and ideological integrity of the Kazakh society and strengthening of human brother hood are also examined. Istihsan is a kind of argument based on finding a way, creating opportunities when the conditions of society or times make life difficult in accordance with the requirements of Islam. This does not mean going beyond (Quran, Sunnah). Probably deviate from the general rule and make a different verdict based on necessity, without an external judgment on us, ijma and qiyas. Istihsan is one of the proofs of Islamic scholars, especially Hanafi scholars. Scholars also divide istihsan into several types, for example, istihsan of the Koran, istihsan of the Sunnah, istihsan ijma, istihsan of customs, istihsan of necessity and istihsan qiyasa. That is, istihsan and other Sharia arguments are based on evidence.
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Fasiha, Fasiha. "PENGALIHAN UTANG DALAM EKONOMI ISLAM." Al-Amwal : Journal of Islamic Economic Law 1, no. 1 (2019): 73–89. http://dx.doi.org/10.24256/alw.v1i1.628.
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Debt in the Law of Islamic economics is called Al-Hiwalah. The legal basis Hiwalah application is the Qur'an, Hadith, Ijma and qiyas. Terms and harmonious Hiwalah is Muhil (Menghilawahkan), Second; Muhtal (in hilawahkan), third; Muhal 'alaih (people receiving Hiwalah, to four; Shighat Hiwalah, namely the consent of muhil. Hiwalah concept can be applied in the form of Islamic banking Factoring or factoring, post-dated check and Bill discounting
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Khoiri, Nispul. "LEGAL THOUGHTS IN MEASRURING THE STRENGHT OF QIYAS AS FIKIH ZAKAT METHODOLOGY IN INDONESIA." International Journal on Language, Research and Education Studies 2, no. 1 (2018): 149–61. http://dx.doi.org/10.30575/2017/ijlres-2018010412.
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Ilhami, Haniah. "DEVELOPMENT OF THE REGULATION RELATED TO OBLIGATORY BEQUEST (WASIAT WAJIBAH) IN INDONESIAN ISLAMIC INHERITANCE LAW SYSTEM." Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada 27, no. 3 (2016): 553. http://dx.doi.org/10.22146/jmh.15884.
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This research examine the development of regulation of wasiat wajibah, its legal consideration and the implementation in Religious Court. This research founds the addition of legatee of wasiat wajibah which are children born out of wedlock, children in unregistered marriage, and stepchildren. The consideration of those addition are relation between Inheritance Law with Marriage Law System, relation of legal rights and responsibilities, status of children through Constitutional Court Decision No.46/PUU VIII/2010, the application of Qiyas method,, and the objective of justice in Inheritance law. In Religious Court, judges only give wasiat wajibah to children born out of wedlock.
 
 
 Penelitian ini meneliti perkembangan pengaturan wasiat wajibah dalam Sistem Hukum Kewarisan Islam di Indonesia, pertimbangan hukumnya, dan implementasinya pada Pengadilan Agama. Penelitian menemukan penambahan kelompok penerima wasiat wajibah yaitu anak yang lahir di luar perkawinan, anak yang lahir di dalam perkawinan tidak tercatat, dan anak tiri yang dipelihara sejak kecil. Pertimbangan hukum yang digunakan adalah keterkaitan Sistem Hukum Waris dengan Sistem Hukum Perkawinan, hubungan Hak dan Kewajiban, status anak dalam Putusan MK Nomor 46/PUU-VIII/2010, penggunaan metode Qiyas, dan tujuan keadilan dalam hukum waris. Dalam implementasinya, Pengadilan Agama hanya memberikan wasiat wajibah kepada anak yang lahir di luar perkawinan
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Soleh, A. Khudori. "EPISTEMOLOGI BAYANI." ULUL ALBAB Jurnal Studi Islam 10, no. 2 (2018): 173–85. http://dx.doi.org/10.18860/ua.v10i2.6058.
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Bayani is a typical Arab epicurean based on the text. According to him, the source of knowledge is the text, which in the religious perspective is the Koran and the Hadith. How to get knowledge through earnest: (1) based on the editorial composition of the text being studied through lingistic analysis, (2) based on the qiyas or ambgi method seen from one of three aspects, namely the relationship between ashl and far ', ilbt which is on ashl and far ', and the tendency that unites ashl and far'. In its development, the Bayan Anabgi is not only used to explore the knowledge of the text, but also used to understand the reality of non-physical conditions and to logically interpret physical reality (qiyas al ghaib ‘ala al syahid). Among other things, about metaphysical theories and theological doctrines. Because it is only based on the text, bayani thinking becomes "limited" and focused on things that are accidental rather than substantial, so that it is not able to dynamically follow the historical and social development of this fast society. In fact, the current thinking of Ishbm which is dominated by Bayani fiqhiyah is less able to respond and balance the development of world civilization.
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Harddian, Rahmad, Iwan Triyuwono, and Aji Dedi Mulawarman. "Biografi umar bin khattab ra: sebuah analogi bagi independensi auditor." IMANENSI: Jurnal Ekonomi, Manajemen dan Akuntansi Islam 2, no. 2 (2019): 18–32. http://dx.doi.org/10.34202/imanensi.2.2.2017.18-32.
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Abstrak
 Tujuan penelitian adalah mencari konsep independensi auditor perspektif Umar bin Khattab. Penelitian ini adalah penelitian kualitatif, menggunakan metode tarikh bertipe biografi dengan tokoh Umar bin Khattab. Melalui tarikh, penulis berkeinginan memahami kehidupan beliau untuk dirumuskan menjadi konsep independensi melalui analogi/qiyas. Ditemukan bahwa konsep independensi berdimensi spiritual yang berdasar pada tauhid, mempunyai makna amar ma’ruf, nahi munkar dan jihad. Dimensi mental berupa sifat jujur, adil, teguh, amanah, dan zuhud. Dimensi material berkaitan dengan kelangsungan profesi auditor dan penjagaan harta masyarakat. Dimensi sosial merupakan fungsi independensi sebagai teladan yang baik bagi lingkungan.
 
 Abstract
 The purpose of this study is to formulate the concept of auditor’s independence base on Umar bin Khattab’s perspective. This research is a qualitative study that uses biographical tarikh method and the figure is Umar bin Khattab. By using tarikh, author attempts to understand about his life that to be formulated became the concept of independence by analog/qiyas. It was found that the concept of independence has a spiritual dimension that is based on tawhid, has amar ma’ruf, nahi munkar, and jihad meaning. Mental dimension consists of honest, fair, firm, trust, and zuhud. Material dimension related to the continuity of auditor profession and securing public treasure. The social dimension refer to the independence function as good role model for the environment.
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Mughni, M. Saefudin. "Korelasi Sumber Hukum Islam Antara Al Qur’an, Hadits dan Ushul Fiqh." Educreative : Jurnal Pendidikan Kreativitas Anak 5, no. 3 (2020): 441–55. http://dx.doi.org/10.37530/edu.v5i3.129.
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Islam is a religion that teaches compassion to all nature, because it has been equipped with a book of the Qur'an as a source of law, in which teaches about the intrinsic life, it is the word of God mandated to his Messenger to be conveyed to his people in order to complete the purpose of his life in the world and to achieve happiness in the eternal hereafter. With time travel, there are some things that can not be found solutions in the Holy Qur'an, therefore the scholars associate the source of Islamic law with other legal sources. This type of research is research library or library research, with documentation methods from various sources of literature. The results of this study showed that in addition to the legal source of the Qur'an is the hadith of the prophet Muhammad SAW, Ijma (the agreement of the scholars in determining the law due to different conditions) and Qiyas (liken a problem to the events contained in the Qur'an and hadith). The source of Islamic law in the form of Ijma and Qiyas must be based on the strong evidences of syar'i namely the Qur'an and al-Hadith, because as good as the guidelines or the handle of life of Muslims to be safe in the world and the hereafter is the holy book of the Qur'an and al-Hadith.
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Yasmadi, Yasmadi. "المنهج النحوي عند البصريين". Al-Ta lim Journal 22, № 1 (2015): 68–80. http://dx.doi.org/10.15548/jt.v22i1.111.
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the aim of the study is to identify the Arabic grammar based on Nahu. Formerly, Basrah scholars focused on their study to determine Nahu and Arabic grammar. Although they agreed with Kufah group that hadits and word sayings of Arabic people can become references to in determining syntactical structure (grammar) of Arabic language. Thus, they provide strong requirement to those references. Meanwhile the scholars made qiyas as ijma` as Nahu regulations. Copyright © 2015 by Al-Ta'lim All right reserved
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Sarwani, Sarwani. "PENGEMBANGAN MODEL PENDIDIKAN KARAKTER DALAM KELUARGA (TINJAUAN PENDIDIKAN KARAKTER BERSPEKTIF ISLAM)." Jurnal Ilmu Pemerintahan Widya Praja 42, no. 1 (2016): 19. http://dx.doi.org/10.33701/jipwp.v42i1.139.
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Development of character education models in the family in the true Islamic perspective departs from the efforts of parents to educate their children by elaborating some models are exemplifi ed byeducation experts from a variety of references including how to educate families using the propositionsof Islamic legal sources that exist both Qu’an/Hatits, Ijma friends and Qiyas, so the expectations ofparents to off spring be useful for children religion, homeland and nation can be realized and gets thepleasure of Allah SWT.
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H Alkhateeb, Jawad. "A New Model for Enhancing Computer Based Exam Authentication in KSA." Oriental journal of computer science and technology 11, no. 1 (2018): 12–17. http://dx.doi.org/10.13005/ojcst11.01.03.
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Nowadays, most of paper based exams are converted to computer based exams. Such conversion requires a significant robust security issues. The security issues are not limited to the authentication of the exam invigilators, and provided identification card. Improving the computer based exams is a challenging task, where focusing on user authentication ways is the main core to have a robust secure exams. This paper introduces a new methodology of authentication based on biometric iris recognition system for Qiyas exams in Saudi Arabia.