Journal articles on the topic 'Muhammadiyah (Organization). Majlis Tarjih'
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1
Fanani, Ahwan. "Moderasi Pemikiran Fikih Hubungan Antarumat Beragama di Majelis Tarjih dan Tajdid Muhammadiyah." SHAHIH : Journal of Islamicate Multidisciplinary 2, no. 1 (June 21, 2017): 53. http://dx.doi.org/10.22515/shahih.v2i1.705.
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Muhammadiyah is credited as moderate islamic organization due to its long and familiar encounter with national and social issues in Indonesia. The question on how Muhammadiyah position on the issues of religious relationship and on how Muhammadiyah formulates its view on the issue lead to the question on religious opinion produced by official body of Muhammadiyah that is in charge to give answer. The formulation of Muhammadiyah’s stance related to the relationship between moslems and nonmoslems is under authority of Majelis Tarjih and Tajdid (MTT), formal board in Muhammadiyah issuing fatwas or religious opinions related to religious and social problems faced by Muhammadiyah’s members. From this board’s decisions, the official stance of Muhammadiyah can be analyzed using the spectacle of moderatism. Muhammadyah has two different stances in dealing with religious issues. It has clear and relatively strict position on akida (belief) and ibada (ritual) but it has loose and open position in muamala (daily relationship) to other people. However, Muhammadiyah develops broader approach in understanding Islamic text and accepting more diverse legal sources, such as sadd dzariah and maslahah. In sum, the stance of Muhammadiyah to the relationship between moslems with other religious people will be influenced by the division between akida-ibada and muamalah aspects, which it will be more flexible to the later. This divison enables it to develop more moderat view or legal opinion related to the relationship between moslems and other religious people.
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ZULIAN, PRADANA BOY. "THE MODERATE PATH OF ISLAMIC LEGAL THOUGHT: THE CASE OF MUHAMMADIYAH IN INDONESIA." Quantum Journal of Social Sciences and Humanities 3, no. 5 (October 14, 2022): 75–84. http://dx.doi.org/10.55197/qjssh.v3i5.164.
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The religious moderation is a newly introduced discourse in Indonesian Islam context. This movement is aimed at moderating extreme practices of Islam and religion in general. Muhammadiyah, one major Islamic movement in Indonesia is known for its moderate and modern inclination. However, as Muhammadiyah is also known as the movement of Islamic reformation which to some extent is often connected to purification, some identifications of Muhammadiyah as a non-moderate movement prevails. This article shows that Muhammadiyah is a modern and moderate Islamic organization. In order to proof this claim, this paper analyses one document produced by Majelis Tarjih Muhammadiyah, a council within the organization of Muhammadiyah responsible for responding novel issues within the realm of Islamic law in particular, and Islamic thought in general. The document called Risalah Akhlak Filosofis or Treatise on Philosophical Ethics which was issued in 2020 as the result of the council congress. Using the moderation theoretical framework, analysis of the treatise proofs that Muhammadiyah is a moderate Islamic religious movement, in two contexts, theoretical and practical. Moreover, in Muhammadiyah context, moderation is comprehended in two meanings, namely moderation in the meaning of balance and anti or avoiding extremism. In this sense, moderation can be seen through the explanation in the treatise which emphasizes the importance of placing roles in various contexts. Furthermore, moderation in Muhammadiyah’s thought can also be seen in its unwillingness to take advantage of other people’s thoughts. In this case, Muhammadiyah shows its tendency of moderation through dialogue of thought between civilizations.
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Kamal, Mustopa, and Ayi Ishak Sholih Muchtar. "The Pattern of Nahdlatul Ulama’s Ijtihad." Istinbath | Jurnal Penelitian Hukum Islam 15, no. 2 (January 21, 2017): 153. http://dx.doi.org/10.36667/istinbath.v15i2.24.
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In line with the socio-religious dynamics in society, various problems surrounding fiqh have also developed, most of which have not been absorbed in the legal thinking of the scholars. Concerning issues commonly referred to as masa’il fiqhiyyah al-hadithah, scholars have institutional mechanisms to solve these problems. Nahdlatul Ulama, the most prominent Islamic religious organization in the country, is also concerned with masa’il fiqhiyyah al-hadithah through the Bahtsul Masa’il (BM-NU) mechanism. However, the BM-NU legal istinbath framework is unique, because it is different from the legal istinbath framework that previous scholars had—such as the legal istinbath framework used by Abu Hanifah and Muhammad Ibn Idris al-Syafi’i, also different from the legal istinbath framework with mass organizations. Other Indonesian Islam—such as the legal istinbath framework of the Persis Hisbah Council and the legal istinbath framework of Majlis Tarjih and the Development of Muhammadiyah Islamic Thought. The uniqueness is mainly because the legal istinbath framework adopted by BM-NU tends to present themselves as muttabi’ ulama and does not present themselves as mujtahid clerics as is generally understood by fuqahâ.
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Muhaimin, Abdul Wafi. "IJTIHAD ‘VIRTUAL’ DAN FIQIH CORONA: RESPON ULAMA INDONESIA DI MUSIM PANDEMI." Hikmah: Journal of Islamic Studies 16, no. 2 (December 29, 2020): 167. http://dx.doi.org/10.47466/hikmah.v16i2.173.
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Abstract
Covid-19 has been announced as global pandemic by World Health Organization (WHO). All countries, including Indonesia, implemented the health protocols in preventing the spread of viruses. Among those protocols is social distancing either in lockdown or physical distancing. This policy disrupted the life order and habit, especially in religious ritual. The religious problems should be answered by the ulamas for the law certainty. In the normal situation, the discussion on fatwa is usually held by collective ijtihad (Ijtihad Jama’i). This way is done by MUI and its fatwa commission, NU and Its Bahtsul Masail, Muhammadiyah and Its Majlis Tarjih. Unfortunately, in covid-9 pandemic, the meeting for collective ijtihad is not easy to do because of the healthy protocol. Instead of that, the discussion to determine fatwa should be done as responding religious problems, but by virtual ijtihad via Zoom and others application, such as whatsapp groups. Therefore, this article discuss about the way ulamas responds the law-religious problems during Covid-19 pandemic.
Abstrak
Covid-19 telah ditetapkan sebagai pandemi global oleh World Health Organization (WHO) sehingga berbagai negara, termasuk Indonesia, menetapkan protokol kesehatan dalam upaya pencegahan penyebaran virus ini. Salah satunya adalah dengan melakukan social distancing baik dengan cara lockdown maupun hanya dengan melakukan physical distancing. Kebijakan ini tentu berpengaruh terhadap tatanan kehidupan manusia, termasuk dalam ritual keagamaan. Tentu persoalan keagamaan harus mendapatkan jawaban dari para ulama agar umat mendapatkan kepastian hukum. Problemnya adalah, setiap persoalan hukum biasanya dalam kondisi normal dilakukan dengan cara kolektif (ijtihad jama’i), baik yang dilakukan oleh MUI dengan komisi fatwanya, NU dengan Lembaga Bahtsul Masailnya, Muhammadiyah dengan Majlis Tarjihnya, dan ormas-ormas lainnya. Namun dalam kondisi seperti sekarang ini (masa pandemi Covid-19) tentu tidak mudah untuk dilakukan. Maka muncullah terobosan baru dengan cara memaksimalkan kecanggihan teknologi, sehingga persoalan keummatan tetap bisa direspon dengan baik melalui ijtihad ‘virtual’, baik dengan cara melalui aplikasi Zoom maupun melalui chatting dengan memaksimalkan group-group Whatsapp (WAG). Oleh karena itu, kajian ini akan membahas tentang bagaimana para kyai (ulama) merespons persoalan hukum selama pandemi Covid-19.
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Ulya, Nurun Najmatul, and Ahmad Yasir Amrulloh. "Analisa Metodologi Tafsir Al-Quran Berbasis Ormas di Indonesia Perspektif Metodologi Islah Gusmian." Al-Fahmu: Jurnal Ilmu Al-Qur'an dan Tafsir 2, no. 1 (March 30, 2023): 15–29. http://dx.doi.org/10.58363/alfahmu.v2i1.34.
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This article examines Indonesian commentary books compiled by Indonesian Community Organizations (ORMAS) or their representatives, namely Tafsir Al-Wa'ie Selected Verses by Hizbut Tahrir Indonesia and Tafsir At-Tanwir by Majlis Tarjih and Tajdid PP Muhammadiyah. The type of research method is library research, because the source of the analysis is based on library data, namely the work of interpretation by the two ORMAS and the formulation of the methodology developed by Islah Gusmian, "New Directions of Study Methodology on Al-Qur'an Interpretation." In particular, the 11 variables Gusmian analyzed to dissect Indonesian commentary works. Namely: (1) the systematic presentation of the interpretation (2) the form of presentation of the interpretation (3) the style of language in which the interpretation is written (4) the form of writing the interpretation (5) the nature of the commentator (6) the scholarship of the interpreter (7) the origins of the commentary literature (8) the sources reference sources (9) Interpretation method (10) nuances of interpretation (11) interpretation approach. After conducting a study of the two interpretations, it was concluded that the methodology used by these two ORMAS interpretation books has similarities and differences. The similarities can be seen in the systematic presentation of interpretations, forms of presentation, forms of writing, style of language, origins of literature, sources of reference, nuances of interpretation and approach. Meanwhile, the other three variables, namely the nature of the interpreter, the knowledge of the interpreter, and the method of interpretation show different results. For this reason, similar research can be developed to dissect the works of Archipelago interpretations in Indonesia, so that the methodology used will add variants to the treasures of Nusantara interpretation studies.
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Norcahyono, Norcahyono, and Ariyadi Ariyadi. "Pandangan Majlis Tarjih Muhammadiyah Kalimantan Tengah Tentang Tindakan Euthanasia Dalam Pendidikan Waris Islam." Tunas: Jurnal Pendidikan Guru Sekolah Dasar 5, no. 1 (December 27, 2019): 50–61. http://dx.doi.org/10.33084/tunas.v5i1.1192.
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Penelitian ini adalah penelitian normatif yang bersifat deskriptif kualitatif. Yang pengumpulan datanya dilakukan melalui kajian dari berbagai literatur dan juga dari berbagai pendapat majlis tarjih Muhammadiyah Kalimantan Tengah. Setelah pengumpulan dan pengolahan data, kemudian dilakukan analisis kualitatif. Penelitian yang ada dalam penelitian ini adalah penelitian hukum normatif. Penelitian hukum normatif adalah penelitian hukum yang meletakkan hukum sebagai sebuah bagian sistem norma. Sistem norma yang dimaksud adalah mengenai asas-asas, norma kaidah, dari peraturan perundangan, putusan pengadilan, perjanjian serta doktrin (ajaran). Serta tempat penelitian adalah di Majlis Tarjih Muhammadiyah Palangkaraya. Kesimpulan dalam penelitian ini menurut analisis peneliti Majlis Tarjih Muhammadiyah Palangkaraya tidak memberikan putusan tetapi mereka memberikan pandangan terhadap tindakan eutanasia ditinjau dari hukum waris Islam memiliki beberapa kesimpulan sebagai berikut: 1. Mereka bersepakat hukum umum euthanasia (Aktif) adalah haram apapun alasanya. 2. Pelaku euthanasia tidak mendapatkan harta waris dari orang yang dibunuh. 3. Eeuthanasia (pasif) hukumnya boleh. 4. Mereka berselisih pendapat tentang bagaimana hukum orang yang membunuh si yang terbunuh yang mendapat maaf dari keluarga dengan bersedia membayar fidyad (Denda) apakah mendapat warisan atau tidak.
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Fikri, Yudistia Teguh Ali, Ida Abdul Gopar, Esty Faatinisa, and Mochamad Faizal Almaududi Azis Dachlan. "MENGENAL METODE ISTINBATH HUKUM MAJELIS TARJIH MUHAMMADIYAH." FASTABIQ: JURNAL STUDI ISLAM 3, no. 2 (June 22, 2022): 94–103. http://dx.doi.org/10.47281/fas.v3i2.120.
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This article introduces the legal istinbath method of the tarjih muhammadiyah council. The tarjih council was born in the decision of the Pekalongan congress in 1927 the function to consider and resolve all problems that arise is debated by Muhammadiyah people to know the opinion chosen because it is bold and its postulates based on the Qur'an and As-Sunnah. This article aims to find out how the istinbath method used by Muhammadiyah in establishing law, using a qualitative approach, by adding data from secondary data sources, previous research, or existing data in organizations or agencies. The istinbath tarjih muhammadiyah method is based on the Al-Quran and As-Sunnah, The ijtihad method with Bayani, Burhani, and Irfani Muhammadiyah approaches solves problems that occur in society.Keywords: Istinbath, Islamic Law, Tarjih Council, Muhammadiyah
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Haq, Muh Al-Fatih Izzul, Nazhif Ali Murtadho, Piston Yunan Setyo, and Sivana Amanda Diamita Syndo. "Praktik Ajaran Nahdlatul Ulama dan Muhammadiyah." Ma’mal: Jurnal Laboratorium Syariah dan Hukum 2, no. 1 (February 2, 2021): 89–107. http://dx.doi.org/10.15642/mal.v2i1.83.
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Abstract: Islamic organizations become a forum for channeling aspirations in society. In its development in Indonesia, two Islamic organizations are mostly followed by the community, namely Nahdlatul Ulama (NU) and Muhammadiyah. In the practice of the teachings of the two Islamic organizations which are both based on ahlus sunah wal jamaah, there are slight differences. This writing was made to know the history of the development of the Nahdlatul Ulama and Muhammadiyah organizations, the typical teaching practices of Nahdlatul Ulama and Muhammadiyah, the background and concept of Bahsul Masail Nahdlatul Ulama, Muhammadiyah Tarjih Council. By using the scientific method (based on facts, analysis results, and existing theories) it can be concluded that: First, Nahdlatul Ulama and Muhammadiyah are organizations based on the concept of ahlus sunah wal jamaah which were formed during the national movement as a forum for people's aspirations. Second, in practice, NU teachings also follow the opinion of a mazhab ulama, whereas Muhammadiyah only adheres to the Koran and hadith. Third, Bahsul Masail is a form of NU's distinctive scientific tradition which discusses problems in society from the perspective of the pesantren. Fourth, the Tarjih Council is an institution under the auspices of Muhammadiyah that deals with khilafiyah issues and also issues for which there are no legal provisions that regulate in the Koran and Sunnah. Keywords: Nahdlatul Ulama, Muhammadiyah, Bahsul Masail, Tarjih Council. Abstrak: Organisasi Islam menjadi suatu wadah dalam penyaluran aspirasi yang ada di masyarakat. Dalam perkembangannya di Indonesia terdapat dua organisasi Islam yang mayoritas diikuti oleh masyarakat, yakni Nahdlatul ulama (NU) dan Muhammadiyah. Dalam praktik ajaran dua organisasi Islam yang sama-sama berlandaskan pada ahlus sunah wal jamaah ini terdapat sedikit perbedaan. Penulisan ini dibuat dengan tujuan untuk mengetahui sejarah perkembangan organisasi Nahdlatul Ulama dan Muhammadiyah, praktik ajaran Nahdlatul Ulama dan Muhammadiyah, belakang dan konsep Bahsul Masail Nahdlatul Ulama, dan Majelis Tarjih Muhammadiyah. Dengan menggunakan metode ilmiah (berdasarkan fakta, hasil analisis, serta teori yang ada) dapat disimpulkan bahwasanya: Pertama, Nahdlatul ulama dan Muhammadiyah merupakan organisasi berasaskan paham ahlus sunah wal jamaah yang dibentuk dalam masa pergerakan nasional sebagai wadah aspirasi rakyat. Kedua, Dalam praktik ajaran NU juga mengikuti pendapat suatu ulama madhzab sedangkan Muhammadiyah hanya berpegang pada al-Qur'an dan hadis. Ketiga, Bahsul Masail merupakan suatu bentuk tradisi keilmuan khas NU yang di dalamnya membahas permasalahan-permasalahan di masyarakat dalam perspektif pesantren. Keempat, Majelis Tarjih merupakan suatu lembaga di bawah naungan Muhammadiyah yang menangani persoalan khilafiyah dan juga masalah yang belum ada ketentuan hukum yang mengatur di dalam al-Qur'an dan Sunnah. Kata kunci: Nahdlatul Ulama, Muhammadiyah, Bahsul Masail, Majelis Tarjih.
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Musoffa, Azzam, Bouhedda Ghalia, and Muntaha Artalim Zaim. "Five Cases of Fatwa’s Change in Majlis Tarjih Muhammadiyah." Transformatif 7, no. 1 (April 30, 2023): 59–74. http://dx.doi.org/10.23971/tf.v7i1.6067.
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The purpose of this study is to understand the change of fatwa produced by Majlis Tarjih of Muhammadiyah Association from between their first establishment in 1927 until 2019. The study about the change of fatwa produced by them considered as important study for it may affect the life of not less than 10 million members of Muhammadiyah directly or indirectly. The board has announced 16 methods used in weighting issues including their confirmation of the probability of fatwa to be changed, it made the researcher curious for whether they can keep their own methods or not in case the fatwa has been changed. The researcher has used two methods in answering the problem; the first is analysis method, and it is used to analyze the collected fatwa from books and magazines produced by Majlis Tarjih. After analyzing the change of fatwa, the researcher tried to approach the change of fatwa from the view of Islamic jurisprudential maxims and Islamic control fundamentalist to know whether the cause of change is suitable to Islamic principle or not. The researcher has collected five changes of fatwa produced by them, and they are; 1) Considering matlak to determine the beginning of Arafah fasting, 2) bank’s interest, 3) Hanging the picture, 4) Smoking, 5) and using sitr (cover). The researcher has obtained number of findings; the most important of them is the fact that the change of fatwa in the cases mentioned were following their own methods and were suitable to Islamic principle
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Safriadi, Safriadi. "Penggunaan Qawā’id Fiqhiyyah sebagai Metodologi Istinbat Hukm oleh Majlis Tarjih Muhammadiyah dan Lajnah Bahsul Masail (LBM) Nahdhatul Ulama (NU)." BUSTANUL FUQAHA: Jurnal Bidang Hukum Islam 5, no. 1 (April 12, 2024): 196–211. http://dx.doi.org/10.36701/bustanul.v5i1.1112.
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Qawā'id Fiqhiyyah has an important role and position in the legal discovery process by the Tarjih Council and LBM NU, as stated in the framework of the Majlis Tarjih and LBM NU. This research focuses on answering 2 important things, 1) the use of the Qawā'id Fiqhiyyah mechanism as a methodological argument, 2) the contribution of Qawā'id Fiqhiyyah to contemporary legal discoveries in Lajnah Bahsul Masail (LBM) Nahdhatul Ulama (NU) and Majlis Tarjih Muhammadiyah. This research is an analytical and qualitative descriptive research with a logical philosophical and empirical approach. The results are first. The mechanism for using Qawā'id Fiqhiyyah as methodological proof is carried out by linking (Ilḥāq) a new case with an old case that already has a legal answer under the basis of Qawā’id Fiqhiyyah . Second, the contribution of Qawā'id Fiqhiyyah in the discovery of contemporary law in the LBM as a reinforcement for the decisions taken, is used as supporting evidence, especially since tanẓīr and ilḥāq are needed to develop the insight of Fiqh, but if the main evidence is that no legal answers are found, Meanwhile, Qawā'id Fiqhiyyah contribusion the Muhammadiyah Tarjih Council is the main evidence for finding/istinbāṭ law. From these two institutions it can be analyzed that Qawā'id Fiqhiyyah is used and required in legal istinbāt, but the proportion is still supporting the main evidence.
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Hidayat, Ilham, Yaswirman Yaswirman, and Mardenis Mardenis. "Problems Arising from Talak Divorce Outside the Court." International Journal of Multicultural and Multireligious Understanding 6, no. 10 (July 23, 2019): 138. http://dx.doi.org/10.18415/ijmmu.v6i10.919.
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The birth of the Marriage Law No. 1 of 1974, especially the breakup of marriage has led to the dualism of Islamic law in Indonesia. Regarding Divorce on the one hand, Muslims are taught in Islamic fiqh that Divorce is the right of a husband, where if a wife is mentally ill even without a witness, then the divorce falls, while the marriage law in Indonesia, including the Islamic ummah, is specifically regulated in the Law Compilation Islam, determines that divorce can only be done before a religious court after going through a trial. Moreover, two Islamic organizations in Indonesia, namely Muhammadyah and Nahdlatul Ulama have different opinions. On the one hand, NU in the 28th Congress in Yogyakarta in 1989 gave a legal decision that Divorce was the husband's prerogative which could be dropped anytime and anywhere even without reason. If the husband has dropped divorce outside the Religious Court, then the divorce is valid. While the Majlis Tarjih Muhammadiyah in his fatwa that was tried on Friday, 8 Jumadal Ula 1428 H / 25 May 2007 M gave a ruling that divorce must be carried out through a court examination process, divorce carried out outside the court was declared invalid. The views of NU and Muhammadiyah above reflect a contradiction. Therefore the Indonesian Ulema Council based on the MUI IV 2012 Fatwa gave a fatwa as a middle way to resolve these differences with its fatwa that divorce outside the legal court is valid provided there is a syar'i reason that the truth can be proven in court. Iddah Divorce is calculated since husband drops divorce and for the benefit of benefit and guarantees legal certainty, divorce outside the court must be reported (ikhbar) to the religious court. With the Normative Juridical research method, the author tries to discuss the problem, namely trying to find the problems that arise as a result of these rules and find a way out how the MUI fatwa can be applied. From the results of the study, the authors conclude that the unrecognized Divorce legality outside the court causes legal chaos due to uncertain laws for the Islamic ummah, namely in terms of when the fall of divorce and the end of the iddah period, concerning triple divorce, concerning the validity of the status of children born after the fall Divorce and concerning the validity of the second marriage and the status of the child that was born which could damage the religion and descent of the Islamic ummah in Indonesia. If Marriage is legal according to the religion, then Divorce should also be valid if carried out according to the religious law. Factors that cause divorce outside the court include economic factors, juridical factors, sociological factors and customs factors, regarding the distribution of marital assets due to divorce outside the court, in general, the community resolves issues regarding marital property in a family manner by including local ulama and traditional leaders.
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Fajri, Yan, and Wedi Afri. "Analisis Putusan Pengadilan Negeri Surabaya Nomor:916/Pdt.P/2022/Pn.Sby Tentang Perkawinan Beda Agama." USRATY : Journal of Islamic Family Law 1, no. 1 (October 30, 2023): 90. http://dx.doi.org/10.30983/usraty.v1i1.6527.
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<p>Realitanya saat ini, masih ada Muslim dengan non Muslim yang melangsungkan perkawinan beda agama. Perkawinan dapat dilakukan dengan mengajukan permohonan perkawinan beda agama ke pengadilan. Tujuan penelitian ini untuk menganalisis pertimbangan hakim terhadap pemberian izin perkawinan beda agama dan dampak terhadap anak yang dilahirkan dari perkawinan beda agama. Metode dalam penelitian menggunakan metode (library research) dengan melakukan analisis terhadap putusan-putusan PN terdahulu yang berkaitan dengan materi ini. Teknik dalam pengumpulan bahan dan data dalam metode ini diambil dari berbagai literatur kepustakaan seperti buku dan jurnal. Hasil penelitian ini adalah penulis menyatakan tidak setuju atau menolak terhadap pertimbangan-pertimbangan hakim dalam mengabulkan permohonan perkawinan beda agama di Pengadilan Negeri Surabaya Perkara Nomor: 916/Pdt.P/2022/Pn.Sby. Terkait dalam memutuskan dan mengabulkan perkawinan beda agama dalam putusan tersebut, hakim tidak mempedomani UU No. 1 Tahun 1974 tentang Perkawinan Pasal 2 ayat (1), Instruksi Presiden Republik Indonesia No. 1 Tahun 1991 tentang Kompilasi Hukum Islam (KHI) Pasal 4, 40, 44, dan 61, keputusan MUI (Majelis Ulama Indonesia) melalui Keputusan Nomor 4/MUNAS VII/MUI/8/2005, Keputusan NU (Nahdatul Ulama) dalam fatwa yang disahkan dalam muktamar kedua puluh delapan di Yogyakarta pada akhir November 1989, dan keputusan organisasi Muhammadiyah dalam Keputusan Muktamar Tarjih ke-22 Tahun 1989 di Malang Jawa Timur. Sedangkan salah seorang calon mempelai merupakan beragama Islam. Dalam Islam, perkawinan beda agama dilarang dan tidak dihalalkan. Apabila hakim pertimbangan keputusan-keputusan tersebut sebagai pedoman dalam menetapkan perkawinan beda agama, maka dengan mempertimbangkan keputusan-keputusan tersebut hakim tidaklah mengabulkan permohonan perkawinan beda agama.</p>The current reality is that there are still Muslims and non-Muslims who enter into interfaith marriages. Marriage can be carried out by submitting an application for an interfaith marriage to the court. The aim of this research is to analyze the judge's considerations regarding granting permits for interfaith marriages and the impact on children born from interfaith marriages. The research method uses a library research method by analyzing previous PN decisions related to this material. The techniques for collecting materials and data in this method are taken from various literature such as books and journals. The results of this research are that the author stated that he did not agree or reject the judge's considerations in granting the request for interfaith marriage at the Surabaya District Court Case Number: 916/Pdt.P/2022/Pn.Sby. Regarding deciding and granting interfaith marriages in this decision, the judge did not follow Law no. 1 of 1974 concerning Marriage Article 2 paragraph (1), Instruction of the President of the Republic of Indonesia No. 1 of 1991 concerning the Compilation of Islamic Law (KHI) Articles 4, 40, 44, and 61, the decision of the MUI (Indonesian Ulema Council) through Decision Number 4/MUNAS VII/MUI/8/2005, the NU (Nahdatul Ulama) decision in the fatwa issued ratified in the twenty-eighth congress in Yogyakarta at the end of November 1989, and the decision of the Muhammadiyah organization in the 22nd Tarjih Congress Decree of 1989 in Malang, East Java. Meanwhile, one of the prospective bride and groom is Muslim. In Islam, interfaith marriages are prohibited and not permitted. If the judge considers these decisions as guidelines in determining interfaith marriages, then by considering these decisions the judge will not grant the request for interfaith marriage
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Rasyid, Amhar. "Aplikasi Hermeneutik Dalam Bahtsul Masa'il dan Majelis Tarjih." Al-Risalah 12, no. 01 (December 1, 2018): 1. http://dx.doi.org/10.30631/al-risalah.v12i01.426.
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Artikel ini membahas pelaksanaan studi hermeneutika dan secara khusus mengkritik dua metode istimbath al-ahkam (produksi hukum) yang digunakan oleh dua organisasi Islam besar di Indonesia, yakni Muhammadiyah dan Nahdlatul Ulama (NU). Dua metode produksi hukum yang diterapkan, yaitu Majlis Tarjih Muhammadiyah dan Bahtsul Masail NU, kini terlihat tidak relevan. Hal ini karena kedua metode ini akan menjebak orang muslim dalam ahli hukum hukum masa lalu dengan mengabaikan konteks kontemporer. Oleh karena itu, diharapkan melalui metode hermeneutika para ahli fiqh mampu menangkap nilai-nilai kebenaran yang tersembunyi di balik teks karena teks itu sendiri adalah manifestasi dari bahasa. Dan bahasa ketika berbicara, hal yang diucapkan pada dasarnya bukan tentang dirinya sendiri tapi ini adalah tentang subjek.
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Rasyid, Amhar. "Aplikasi Hermeneutik Dalam Bahtsul Masa'il dan Majelis Tarjih." Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 12, no. 01 (December 1, 2018): 1–28. http://dx.doi.org/10.30631/alrisalah.v12i01.426.
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Artikel ini membahas pelaksanaan studi hermeneutika dan secara khusus mengkritik dua metode istimbath al-ahkam (produksi hukum) yang digunakan oleh dua organisasi Islam besar di Indonesia, yakni Muhammadiyah dan Nahdlatul Ulama (NU). Dua metode produksi hukum yang diterapkan, yaitu Majlis Tarjih Muhammadiyah dan Bahtsul Masail NU, kini terlihat tidak relevan. Hal ini karena kedua metode ini akan menjebak orang muslim dalam ahli hukum hukum masa lalu dengan mengabaikan konteks kontemporer. Oleh karena itu, diharapkan melalui metode hermeneutika para ahli fiqh mampu menangkap nilai-nilai kebenaran yang tersembunyi di balik teks karena teks itu sendiri adalah manifestasi dari bahasa. Dan bahasa ketika berbicara, hal yang diucapkan pada dasarnya bukan tentang dirinya sendiri tapi ini adalah tentang subjek.
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Huda, Nurul. "STUDI FATWA MAJELIS TARJIH TENTANG MEROKOK." At-Tuhfah 5, no. 9 (December 20, 2017): 134. http://dx.doi.org/10.36840/jurnalstudikeislaman.v5i9.52.
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Kegiatan merokok dipastikan kejelasannya mengakibatkan tidak terlindunginya jiwa umat manusia. Memang orang merokok tidak langsung meninggal dunia, tapi akibatnya perokok mendapatkan penyakit dan mafsadah yang timbulkan lambat laun akan menjadi kenyataan. Berpijak pada pendapat Ibn ‘Ashur bahwa jika suatu tindakan mengandung mafsadah baik dharuriyah maupun khajiyah , maka aktifitas tersebut dapat dihukumi haram. Dengan demikian, menurut hemat penulis, apa yang diputuskan oleh Majlis Tarjih Muhammadiyah sudah tepat. Namun, maslahah yang ditimbulkan oleh rokok ternyata bukan maslahah lazimah, dalam arti manfaat tersebut dapat diganti oleh yang lain. Di sisi lain, mafsadah yang ditimbulkan tidak mu ‘ tabarah . Maka, menurut hemat penulis, fatwa haram terhadap me rokok sangat tidak tepat, tapi fatwa yang tepat adalah mubah.
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Muthoifin, Muthoifin, Aisha Bahaaeldin Eprahim Ali, Thufail Al-Mutawakkil, Nazar Fadli, and Ahmadi Abdul Adzim. "Sharia Views on Music and Songs: Perspective Study of Muhammadiyah and Madzhab Four." Demak Universal Journal of Islam and Sharia 1, no. 01 (February 1, 2023): 10–17. http://dx.doi.org/10.61455/deujis.v1i01.6.
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The purpose of this study was to uncover the law of singing and music according to the decision of the majlis tarjih and tajdid muhammadiyah and the opinions of the scholars of the four Madzhab. This research method is a type of literature, and qualitative model, which relies on the method of content analysis and comparison. The result of the study was that the difference of opinion between the tarjih council and the four Madzhab only occurred on two issues: first, the law of musical instruments, and second, singing that was hummed by certain rules that made the heart fall apart. The council of tarjih and tajdid holds that both are permissible as long as they do not contain things that are forbidden by Shari'a, and stick to the original rule of law, that is, everything is permissible. While the four Madzhab think that such singing is without the legal instrument makruh and reprehensible, either makruh which means better abandoned, as the opinion of jumhur or makruh meaning haram as hanafiyyah opinion, as if accompanied by musical instruments then they agreed on the prohibition, arguing with the evidence of the Quran, sunnah, and ijma'.
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Nofialdi, Nofialdi. "Peran Nahdatul Ulama (Nu) dalam Pembangunan Hukum Islam di Indonesia." Al-Qisthu: Jurnal Kajian Ilmu-ilmu Hukum 17, no. 1 (September 23, 2019): 11. http://dx.doi.org/10.32694/010660.
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Dalam memberikan fatwa, sebagian ulama Indonesia telah membentuk organisasi dan tiap-tiap organisasi memiliki majlis atau lajnah yang bertugas merespon masalah-masalah yang berkembang di masyarakat. Di antara lembaga Ijtihad Ormas Islam di Indonesia adaiah: (1) Majlis Tarjih Muhammadiyah; (2) Bahsul Masa’il NU; (3) Majlis Fatwa Mathla’ul Anwar; (4) Dewan Hisbah Persis; dan (5) Komisi Fatwa MUl. Pola ijtihad yang dilakukan oleh NU adalah pola bermadzhab, baik bermadzhab secara qauli maupun manhaji. Akan tetapi sebenarnya, mayoritas ulama NU hanya memegang dan mempelajari manhaj imam Syafi’i. Hal ini terlihat dalam kepustakaan mereka dan kurikulum pesantren yang diasuhnya. Kitab-kitab seperti Waraqat, Hujjah al-Wushul, Lam'u al-Jawami’, al-Mushtasyfa, al-Asybah wan al-Nazha’ir dan lain-lain banyak dijumpai pada koleksi kepustakaan mereka dan dibaca (diajarkan) di beberapa pesantren. Perkembangan Hukum Islam di Indonesia tidak dapat dilepaskan dari kontribusi NU sebagai salah satu institusi/ Ormas Islam yang diakui dan diikuti pandangan hukumnya. Hal ini diperkuat sebuah lembaga yang dibentuk oleh NU yang bertugas khusus dalam pengkajian hukum Islam dan pemberi fatwa yaitu bahsul masa’il. Walaupun terdapat banyak perbedaan dalam masalah hukum dengan institusi lain seperti Muhammadiyah, NU sampai sekarang masih tetap bertahan (survive) berkontribusi dalam hukum Islam di Indonesia
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Salvia, Salvia. "BUNGA BANK (STUDI KORFARASI PENDAPAT NAHDATUL Ul-AMA DAN MUHAMMADIYAH)." JURNAL HUKUM EKONOMI SYARIAH 1, no. 1 (December 16, 2018): 96–109. http://dx.doi.org/10.26618/j-hes.v1i1.1640.
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Masalah utama dalam penelitian ini yaitu membandingkan antara pendapat nahdatul ulama dan muhammadiyah dalam menentukan bunga bank Penelitian ini bertujuan untuk menjelaskan bagaimana pandangan nahdatul ulama dan muhamrrødiyah mengenai hukum bunga bank.Jenis penelitian ini adalah jenis penelitian kajian pustaka dan menggunakan n-etode komparasi antara nahdatul ulama dan muhammadiyah. Prosedur penelitian ini yaitu dengan mengumpulkan karya-karya dari kedua organisasi tersebut. Adapun data primernya dari Nahdatul Ulama yaitu: bahsul masa'il Nahdatul Ulama dan himpunan keputusan majlis tarjih Muhammadiyah. Data primernya diambil dari buku-buku yang dikarang oleh kedua organisasi tersebut dan juga buku-buku Iain yang dapat nendukung pendalaman dan ketajaman dalam analisin penelitianHasil penelitian ini menunjukan bahwa hukum bunga bank yaitu haram, subhat, boieh, sesuai dengan fungsi dari bank yang beroperasi. Berdasarkan hasii peneiitian diatas dapat disimpulkan bunga bank hukumnya haram, boleh,dan subhat.Kata kunci: Bunga Bank, Nahdhatul Ulama, Muhammadiyah
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Wahid, Wawan Gunawan Abdul. "PANDANGAN MAJLIS TARJIH DAN TAJDID MUHAMMADIYAH TENTANG NIKAH SIRRI DAN ITSBAT NIKAH: ANALISIS MAQASHID ASY-YARI’AH." Musãwa Jurnal Studi Gender dan Islam 12, no. 2 (July 1, 2013): 215. http://dx.doi.org/10.14421/musawa.2013.122.215-236.
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Among the issues on marriage hotly discussed are the types of marriages frequently causing problems in society. One of these marriages are sirrimarriages, which are still often declared religiously valid by several parties. Observing the problem raised by sirrimarriages, among them dues to its lack of documentation, Muhammadiyah –through MajlisTarjihand Tajdid- views that all marriages must be registered. Meanwhile, Muhammadiyah also holds the view that marital itsbatis a facility prepared by the state only for exceptional circumstances of sirrimarriages prior to the enactment of Law No. 1 of 1974. The analysis on the views of Muhammadiyah will be conducted according to the theory of maqashidasy-syari’ah.
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ZUHRONI, ZUHRONI. "STUDI KOMPARASI METODOLOGI PENETAPAN HUKUM ISLAM LEMBAGA - LEMBAGA FATWA DI INDONESIA." ADIL: Jurnal Hukum 3, no. 1 (May 17, 2019): 46. http://dx.doi.org/10.33476/ajl.v3i1.834.
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<p>Studi ini bertujuan untuk mengetahui bagaimana Ulama Indonesia, khusus yang<br />tergabung dalam lembaga - lembaga fatwa yang ada di Indonesia, merespon isu -<br />isu kontempoter. Obyek utama studi adalah metodologi penetapan hukum Islam<br />dari organisasi keulamaan di Indonesia yang bersifat nasional di level pusat. Di<br />Indonesia terdapat empat lembaga fatwa yang aktif merespon isu-isu<br />kontemporer, yaitu Lajnah Bahtsul Masail Diniyyah NU, Majlis Tarjih<br />Muhammadiyah, Komisi Fatwa MUI, dan Dewan Hisbah PERSIS. Dari hasil<br />kajian literatur, menunjukkan bahwa berbagai hal yang terkait dengan<br />perkembangan IPTEK mendapatkan perhatian cukup besar dari ulama Indonesia.<br />Dalam menetapkan hukum, terdapat tiga tipologi metode. Pertama,<br />menentukannya berdasarkan kitab - kitab fikih, dilakukan oleh Bahtsul Masail.<br />Tipe kedua, Majlis Tarjih dan Dewan Hisbah, pada kasus yang tidak dapat<br />diselesaikan dengan Alquran dan Sunnah, penyelesaiannya tidak ada pilihan lain<br />maka menggunakan metode yang disusun para mujtahidin. Tipe ketiga, bersifat<br />fleksibel, dapat menggunakan metode yang ada sebagaimana dirumuskan secara<br />akademis, dilakukan oleh MUI.</p>
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Rohman, Adi Nur. "Hukum Islam dan Perubahan Sosial: Dinamisasi Perkembangan Metode Ijtihad Muhammadiyah." Syaksia : Jurnal Hukum Perdata Islam 22, no. 1 (July 19, 2021): 85–98. http://dx.doi.org/10.37035/syakhsia.v22i1.4877.
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Perubahan sosial menjadi sesuatu yang tak dapat dihindari dalam kehidupan masyarakat. Perubahan sosial yang terjadi di masyarakat dipastikan akan bersinggungan dengan hukum Islam sebagai pranata sosial yang bersentuhan langsung dengan perilaku manusia. Muhammadiyah sebagai organisasi Islam yang besar di Indonesia turut serta dalam melahirkan produk-produk hukum yang progresif serta relevan terhadap tuntutan zaman melalui lembaga Majlis Tarjih dan Tajdid. Tulisan ini mengulas tentang hubungan hukum Islam terhadap perubahan sosial yang terjadi di masyarakat dengan memfokuskan kajian bahasan kepada metode ijtihad Muhammadiyah dalam mengikuti arus kehidupan masyarakat yang mengalir dengan sangat dinamis. Melalui kajian analitis dengan menggunakan pendekatan historis, penulis menilai bahwa metode ijtihad Muhammadiyah dalam menjawab perubahan sosial bersifat dinamis dan progresif dengan mengembangkan tiga pendekatan; bayani, tahlili dan istislahi. Dinamisasi ijtihad Muhammadiyah dapat dilihat dari fatwa-fatwa yang dikeluarkannya yang mengikuti kebutuhan zaman meski dalam beberapa hal kerapkali berseberangan dengan fatwa-fatwa tradisional dalam kitab-kitab klasik. Namun demikian, ia mampu menjawab persoalan-persoalan kontemporer dengan tetap mengikuti prinsip-prinsip dasar syariah Islam di tengah masyarakat yang multicultural.
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Zubair, Zubair, Muhammad Farkhan, Zakiya Darojat, M. Agus Suriadi, Masri Mansoer, and Abdul Fattah. "Muhammadiyah's Tajdīd and Sufism between Purification and Modernization." Insaniyat : Journal of Islam and Humanities 7, no. 2 (May 31, 2023): 113–27. http://dx.doi.org/10.15408/insaniyat.v7i2.31505.
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This article aims to reveal the purification or modernization performed by Muhammadiyah in Sufism, especially concerning the practical mysticism in sufi order and philosophical mysticism on the concepts of ittihād, hulūl, and wahdat al wujūd. The research data is gathered from the official document Muhammadiyah records, such as fatwas of Muhammadiyah's Majlis Tarjih and Tajdid, Hamka's thoughts and AR Fakhruddin’s performance as former leaders of Muhammadiyah. This study uses content analysis to determine the position of Muhammadiyah's views on the early Sufi. The result showed that tajdīd performed by Muhammadiyah is called purification and it harmonious with modern life. It differs with the meaning and practices of early Sufism. Muhammadiyah's position towards tarīqa is positive as long as the understanding and practice of Islam are derived from the guidance of the Qur'an and valid Sunnah. As for the concepts of ittihād, hulūl and wahdat al-wujūd, Muhammadiyah rejects them because there is an element of equating God with humans or pantheism, which has no basis in the Qur'an and Sunnah. This rejection is in line with what has been done by early Sufism scholars such as al-Sarrāj, al-Juwairī, al-Syahrastānī, and al-Kalabāżī.
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Cahyani, Risma. "PUTUSAN MUNAS MUHAMMADIYAH MENGENAI KOREKSI KETINGGIAN MATAHARI SUBUH DALAM FIKIH DAN ASTRONOMI." Al-Syakhsiyyah: Journal of Law & Family Studies 3, no. 2 (December 11, 2021): 83–103. http://dx.doi.org/10.21154/syakhsiyyah.v3i2.3443.
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Secara syar’i sholat merupakan kewajiban bagi setiap muslim yang telah ditentukan waktunya. Dalam penetapan awal waktu shalat posisi matahari adalah faktor utama yang harus diperhatikan, akibatnya setiap beda hari dan beda tempat, maka waktu shalat juga akan berbeda pula. Perbedaan tersebut juga didapati dalam penetapan awal waktu shalat subuh, Majlis Tarjih dan Tajdid Muhammadiyah pada bulan desember 2020 dalam putusan munasnya yang telah juga ditanhfidz pada bulan Maret 2021 mengoreksi ketinggian matahari subuh yang awalnya -20 derajat dikoreksi menjadi -18 derajat dibawah ufuk. Konsekuensi dari putusan tersebut waktu subuh untuk Muhammmadiyah mundur sekitar 8 menit dari jadwal waktu subuh yang telah ditetapkan oleh Kementrian Agama. Hal ini menimbulkan sedikit polemik bagi sebagian umat muslim karena sholat subuh merupakan kegiatan yang juga mencakup dua ibadah, yakni puasa dan shalat. Sehingga jika ditarik sebuah pertanyaan bagaimana jika seseorang yang masih dalam keadaan sahur kemudian mendengar waktu adzan telah tiba, lantas apakah puasanya dapat dilanjutkan atau tidak. Hal ini dapat dikaji lebih mendalam berdasarkan kacamata fikih dan juga astronomi.
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Hasnahwati, Hasnahwati, Romelah Romelah, and Moh Nur Hakim. "KONSEP KEAGAMAAN MUHAMMADIYAH DALAM ISLAM BERKEMAJUAN: TINJAUAN MANHAJ TAJDID , TARJIH DAN PENDIDIKAN MUHAMMADIYAH." Jurnal Panrita 3, no. 1 (January 13, 2023): 40–49. http://dx.doi.org/10.35906/panrita.v3i1.210.
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The existence of Muhammadiyah as a modern Islamic organization and carrying out Islamic da'wah rahmatan lil alamin and carrying out progressive Islam, as well as the amar ma'ruf and nahi munkar movements. Muhammadiyah also carries out its Islamic vision with inclusive moderate Islam. Indonesia, with a diverse population that has unique personal characteristics, makes Muhammadiyah a moderate form of Islam that can mingle with various other religions in Indonesia. This research is a library research and the nature of this research is descriptive-analytical related to the religious concept of Muhammadiyah. The step method used in collecting data is to find and collect reference sources through books, journals and websites related to the author's research title. Muhammadiyah uses two strategies to spread progressive Islam: namely the enlightenment strategy and the transformational strategy. Enlightenment strategies try to reach people with advanced Islamic ideas through education and transformation strategies try to change people's way of thinking through preaching and activism. Tajdid has two meanings, namely: 1) In the field of faith and worship, 2) Tajdid muamalatduniayah. The position of Tarjih is at a low level of Ijtihad, based on the level of Ijtihad which includes 4 types, namely: a) absolute ijtihad in clauses and branches; b) ijtihad at the branch; c) ijtihad on sects; d) Ijtihad in Tarjih. the concept of progressive education is a reflection of holistic Islamic education that enlightens.
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Ihsan, Muhammad. "MEROKOK DALAM PERSPEKTIF MUHAMMADIYAH DAN NAHDHATUL ULAMA." Al-Qadha : Jurnal Hukum Islam dan Perundang-Undangan 4, no. 1 (August 23, 2017): 16–33. http://dx.doi.org/10.32505/qadha.v4i1.174.
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Smoking is an activity that has become part of human life in differene partsof the world. However smoking is a thing that can be said to be relativelynew, because cigarettes have not been known at the time of Prophet SAW.Because it is a new one, it’s not suprising it is appears a variety of differentopinions in a non legislation, both ulama in person or religious organizationwhich is often used as a reference for the general public. Muhammadiyahthrought the council of tarjih have established to consider unlawful thesmoking, while Nahdatul Ulama established that the smoking law merelyimproper. The differences of opinion certainly is something to be examinedfuther. Moreover, both organization are the largest organization inIndonesia and has fanaticism its self. So that whatever be the decicionwould have passable
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Aidil, Andi Muhammad, Kasjim Salenda, and Alimuddin Alimuddin. "Pemahaman Dosen FAI Unismuh Makassar Terhadap Fatwa MUI dan Majelis Tarjih dan Tajdid Muhammadiyah Tentang Bunga Bank dan Pengaruhnya Terhadap Penggunaan Bank Konvensional." Jurnal Al-Qadau: Peradilan dan Hukum Keluarga Islam 8, no. 2 (December 13, 2021): 46–61. http://dx.doi.org/10.24252/al-qadau.v8i2.19467.
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Penelitian ini membahas tentang bagaimana pemahaman dosen FAI Unismuh Makassar terhadap fatwa MUI dan fatwa majelis Tarjih dan Tajdid Muhammadiyah mengenai bunga bank dan pengaruhnya terhadap penggunaan bank konvensional dengan sub masalah: 1) Bagaimana kedudukan fatwa MUI dan fatwa Tarjih tentang penggunaan Bank Konvensional. 2) Bagaimanakah persfektif dosen FAI Unismuh Makassar terhadap bank konvensional. 3) Faktor apa saja yang menjadi pendorong penggunaan bank konvensional bagi dosen FAI Unismuh Makassar. Jenis penelitian dalam tesis ini adalah field research kualitatif deskriftif, dengan tiga pendekatan yaitu: Pendekatan syar’i, Pendekatan sosiologis dan Pendekatan yuridis empiris Sumber data utama dalam penelitian ini yaitu wawancara terhadap Dosen di Unismuh Makassar. Selanjutnya pengumpulan data pada penelitian ini menggunakan wawancara, dan observasi. Sedangkan teknik pengelolahan dan analisis data dilakukan melalui tiga tahapan yaitu: reduksi data, penyajian data dan penarikan kesimpulan.Hasil penelitian menunjukkan bahwa 1)perspektif dosen Unismuh Makassar terhadap bank konvensional yaitu: Mereka semua paham tentang produk dalam bank konvensional menngandung bunga yang diharamkan dan semuanya setuju akan hal itu, namun bank konvensional memilki keunggulan yang belum bisa dipenuhi oleh lembaga keuanan syariah, seperti fasiltas/kemudahan menjaukau disetiap daerah berbeda dengan lemabaga keuangan syariha hanya ada di kota-kota.2)kedudukan fatwa MUI dan fatwa Majlis Tarjih dan Tajdid tentang penggunaan Bank Konvensional yaitu: fatwa mengenai pengharaman bunga bank diwilayah kampus unismuh Makassar terkhusus untuk dosen FAI Unismuh Makassar mereka semua sepakat tentang fatwa yang ada dan harus dipatuhi, namun ada situasi kondisi tertentu secara individu yang harus jadi pertimbangan dalam penerapan fatwa tersebut.3)Faktor pendorong penggunaan bank konvensional bagi dosen UNISMUH Makassar yaitu: Faktor kemudahan/fasilitas, faktor gaji/pendapatan yang dihasilkan dari luar kampus Unismuh, dan faktor beasiswa menjadi faktor darurat dalam penggunaan bank konvensional.Implikasi Penelitian ini adalah: 1) Hendaknya dosen Unismuh Makassar dalam memahami penggunaan bank konvensional bukan dari sisi manfaatnya saja namun selalu mengedepankan faktor hukum dalam setiap tindakan yang harus dilakukan. 2) Terkait tentang pemahaman kedudukan fatwa MUI dan Fatwa Majelis Tarjih dan Tajdid tentang pengharaman bunga bank sekiranya bisa dimaksimalkan bukan hanya dalam wilayah kelembagaan saja namun dalam bentuk perorangan/pribadi. 3) Sehubungan dengan Faktor penggunaan bank konvensional tinggal dimaksimalkan, yaitu dengan cara sebisa mungkin menghindari peraktek bunga yang ada dibank konvensional.Kata kunci : Fatwa, Bunga Bank, Bank Konvensional
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Asmara, Musda. "Komparasi Fatwa Ulama Indonesia dalam Menyikapi Pandemi Coronavirus Disease 2019 (COVID-19)." Al-Manahij: Jurnal Kajian Hukum Islam 16, no. 1 (May 30, 2022): 29–44. http://dx.doi.org/10.24090/mnh.v16i1.6192.
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The COVID-19 pandemic has not ended yet; in fact it mutated and gave rise to a new variant which was later known as omicron. COVID-19 has threatened various sectors of life including religious life; religious rituals during the pandemic are limited and must follow health protocols to avoid the spread of the virus. Religious authorities play an important role in responding to this situation, including in issuing fatwas regarding guidelines for the implementation of worship during the COVID-19 period. Therefore, this article discusses the guidelines for the implementation of worship issued by these religious authorities. The focus of this article is to compare the fatwas of religious authorities regarding guidelines for the implementation of worship during the COVID-19 period; the fatwas referred to here are limited to the fatwas of the Indonesian Ulema Council (MUI), the fatwas of the Majlis Tarjih Muhammadiyah, and the fatwas of Lajnah Bahsul Masail Nahdlatul Ulama. This research is a library research with a comparative descriptive approach. The results of the study show that the fatwas related to the guidelines for the implementation of worship during the pandemic issued by the three religious authorities synergize, cooperate with and support each other in dealing with the COVID-19 pandemic. Unlike MUI and Nahdlatul Ulama, Muhammadiyah responded with concrete actions, namely establishing the Muhammadiyah COVID-19 Command Center (MCCC) with the main task of coordinating various programs in the context of dealing with the COVID-19 pandemic.
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Rosidi, Rosidi, and Abdulloh Hanif. "Motives of Muhammadiyah Community Following the Majlis Dzikir of Al-Khidmah." International Journal of Islamic Thought and Humanities 2, no. 2 (September 1, 2023): 211–25. http://dx.doi.org/10.54298/ijith.v2i2.103.
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The Tarekat is an organized system of wirid, riyadah, and mujahadah under the direction of a mursyid (spiritual teacher) that promotes the pursuit of meaning and the deepening of religion as a means of perfection with an emphasis on the profound (esoteric components). With the emergence of the Majlis Dzikir of Al-Khidmah community-preserving assembly organization by Shaykh Ahmad Asrori al-Ishaqi, the tarekat al-Qadiriyyah wa al-Naqsyabandiyyah (TQN) al-Utsmaniyyah expanded quickly. This tarekat is followed by people from all backgrounds, including members of Muhammadiyah, through numerous inclusive variations. This study explores the motivations of the Muhammadiyah community and how they perceive TQN al-Utsmaniyyah. The instrument of analysis in this study is Max Weber’s Social Action Theory. It is a qualitative-descriptive study employing a phenomenological approach. The participants in this study were members of the Muhammadiyah community who were interested in taking part in the development of TQN al-Utsmaniyyah. The results showed that TQN al-Utsmaniyyah is regarded by Muhammadiyah people from two perspectives: first, the side of the tarekat that has inclusive qualities and various types of ease and ritual lightness, making the teachings of the tarekat seem more engaging and practical. Second, from the mursyid of TQN al-Utsmaniyyah’s part, Shaykh Ahmad Asrori al-Ishaqi, who is famous for being a charismatic individual who is kind, competent, and has a strong sense of community, The majlis dzikir of Al-Khidmah is followed by Muhammadiyah adherents for instrumental rational action factors and value-oriented acts, or decisions made by someone based on careful consideration and good or poor values.
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Subli, Mohamad, Kasjim Salenda, Rahmatiah HL, and Sainul Rahman. "The Absorptive Capacity of Fatwa Institutions in Indonesia on Contemporary Issues." Al-Adalah: Jurnal Hukum dan Politik Islam 9, no. 1 (January 31, 2024): 110–26. http://dx.doi.org/10.30863/ajmpi.v9i1.6047.
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The existence of fatwa institutions is very important because it can provide a roadmap for resolving contemporary legal problems. This research aims to examine the nature and importance of fatwas, the existence of fatwa institutions in Indonesia and their mandate and the absorption capacity of fatwa institutions in Indonesia in responding to current problems. Research was carried out in the literature using a normative-historical approach in analyzing the absorption capacity of fatwa institutions in responding to contemporary issues. The fatwa institutions in question are centered on the Majlis Tarjih Muhammadiyah, Bahtsul Masa'il Nahdlatul Ulama (NU) and by fatwa institutions such as the Indonesian Ulema Council (MUI). The results show that a fatwa is a form of answer from a mufti to a question asked by a mustafti which is based on a compelling case. Remembering that the mufti is the person chosen to be the caliph and successor of the Prophet, as stated by Imam Syatibi. Therefore, fatwas have a strategic and important position in social life to answer contemporary problems. Fatwa plays an important role in answering contemporary problems, especially problems in the era of modernization. One reason is because the majority of Muslims need legal answers that can solve problems. Based on the number of fatwas that have been issued, it shows that fatwa institutions in Indonesia have responded to contemporary legal issues.
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Shobron, Sudarno, and Syahrul Ramadhon. "MODEL PELAKSANAAN METODE MANHAJI DALAM PROGRAM TAFHĪMUL QUR’AN JUZ 1 (SATU)." Profetika Jurnal Studi Islam 19, no. 2 (May 15, 2019): 136–43. http://dx.doi.org/10.23917/profetika.v19i2.8120.
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A lot of Muslims are increasingly distant from the Holy Quran with various reasons such as busy, can not read even not understand the content of the verse that was read. Muhammadiyah as an Islamic da'wah organization that hathe motto ar ruju 'ilal Quran wa Sunnah (back to the Holy Quran and Sunnah) always try to re-grow the love and pride of Muslims to the Quran, one of the efforts is shown by choosing a method that feels easy for all students from the elderly to the elderly to understand the content of the Holy Qur'an, and the method which chosen by Majlis Tabligh Muhammadiyah was the method of manhaji. The purpose of this research is to know the level of difference understanding of students between before and after following program tafhīm with manhaji method. Beside that, this research also aim to measure effectiveness of manhaji method as a method to understand the meanings contained in the Holy Quran. This research is field research that using mixed method approach. This research took a case study at Muhammadiyah Boarding School (MBS) Muhammadiyah High School (SMA) Muhammadiyah Bantul (MUHIBA) and Muhammadiyah Branch Chief (PCM) Kretek. Data collection techniques in this research consisted of observation, interviews, questionnaire and documentation. The result of this research shows that the implementation of program of tafhīm al Quran with method of manhaji both of MBS MUHIBA and citizen of Muhammadiyah Kretek are done well, there is improvement of ability to understand Holy Quran at student of MBS MUHIBA and citizen of Muhammadiyah Kretek after following program of tafhīm al Quran with method of manhaji. It so happens, the result of effectiveness level of manhaji method in program of tafhīm al Quran at MBS MUHIBA is Very Effective, and at PCM Kretek is Effective.Banyak umat Islam semakin jauh dari al Quran dengan berbagai macam alasan seperti sibuk, tidak bisa membaca bahkan tidak faham dengan kandungan ayat yang dibaca. Muhammadiyah sebagai organisasi dakwah Islam yang memiliki semboyan ar ruju’ ilal Quran wa Sunnah (kembali kepada al Quran dan Sunnah) senantiasa berusaha untuk menumbuhkan kembali kecintaan dan kebanggaan umat Islam kepada al Quran. Salah satu usaha tersebut ialah dengan memilih metode yang dirasa tepat untuk memahami al Quran baik bagi para pelajar hingga orang yang berusia lanjut. Metode yang dipilih oleh Muhammadiyah melalui Majlis Tabligh adalah metode manhaji. Tujuan dari penelitian ini adalah untuk mengetahui tingkat perbedaan pemahaman santri antara sebelum dan sesudah mengikuti program tafhīm dengan metode manhaji. Selain itu, penelitian ini juga bertujuan untuk mengukur tingkat efektivitas metode manhaji sebagai metode untuk memahami makna-makna yang terkandung dalam al Quran. Penelitian ini adalah penelitian lapangan (field research) dengan pendekatan mixed method atau metode campuran antara penelitian kualitatif dengan penelitian kuantitatif. Penelitian ini mengambil studi kasus di Muhammadiyah Boarding School (MBS) Sekolah Menengah Atas (SMA) Muhammadiyah Bantul (MUHIBA) dan Pimpinan Cabang Muhammadiyah (PCM) Kretek. Teknik pengumpulan data dalam penelitian ini terdiri dari observasi, wawancara, kuesioner dan dokumentasi. Hasil penelitian ini menunjukkan bahwa pelaksanaan metode manhaji dalam program tafhīm al Quran baik di MBS MUHIBA maupun PCM Kretek telah dilaksanakan dengan baik, terjadi peningkatan kemampuan dalam memahami al Quran pada santri MBS MUHIBA dan warga Muhammadiyah Kretek setelah mengikuti program tafhīm al Quran dengan metode manhaji. Adapun tingkat efektivitas metode manhaji dalam program tafhīm al Quran di MBS MUHIBA adalah Sangat Efektif, sedangkan tingkat efektivitas di PCM Kretek adalah Efektif.
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Hamdi, Saipul. "Integrasi Budaya, Pendidikan, dan Politik dalam Dakwah Nahdlatul Wathan (NW) di Lombok: Kajian Biografi TGH. Zainuddin Abdul Madjid." JSW: Jurnal Sosiologi Walisongo 2, no. 2 (November 15, 2018): 105. http://dx.doi.org/10.21580/jsw.2018.2.2.2964.
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<p>Nahdlatul Wathan (NW) is a national religious organization that established in Lombok by Tuan Guru Haji (TGH) Muhammad Zainuddin Abdul Madjid in 1953. Although NW is the minority group in the context of national level compare to Nahdlatul Ulama and Muhammadiyah organization, but it has become the majority religious group in Lombok and noted as the most powerful and successful organization in term of religious da’wa development, education and politic. Since 1937-2018 NW has 1600 branches of madrasah and majlis ta’lim spread out all around Indonesian archipelago, including in the capital city of Indonesia Jakarta. In 2008-2018 NW took over the political authority when its leader TGH. Muhammad Zainul Majdi inaugurated as the Governor of West Nusa Tenggara province for two periods. In doing so, this article examines the way the founder of NW has carried NW into the highest achievement, especially the way TGH. Zainuddin integrates the cultural aspects such as local symbol, art, education, and politic in Nahdlatul Wathan’s da’wa activities. This research is qualitative research that data based on references. Most data are from the works of TGH. Zainuddin and any kinds of literature that especially related to him and NW.</p>
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Jannah, Roudhotul, and Sulhani Hermawan. "Hukum Sunat Perempuan dalam Pemikiran Musdah Mulia." Jurnal Al-Hakim: Jurnal Ilmiah Mahasiswa, Studi Syariah, Hukum dan Filantropi 4, no. 1 (May 20, 2022): 1–14. http://dx.doi.org/10.22515/alhakim.v4i1.5008.
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Controversy regarding female genital mutilation based on arguments occurred from various circles, both scholars, health experts and academics. Indonesia did not escape the debate. The Indonesian Ulama Council (MUI) and the two largest Islamic Community Organizations (Ormas) in Indonesia issued different fatwas. MUI has a sunnah fatwa, the Batsul Masa'il Institute of Nahdlatul Ulama (NU) has a sunnah and obligatory fatwa, and the Muhammadiyah Tarjih Institute condemns it as haram. In the midst of the heat of this feud, Musdah Mulia, a progressive Muslim feminist, came up with her thoughts on banning female genital mutilation. The focus of this research is Musdah Mulia's thoughts on female genital mutilation. This study aims to determine the characteristics and legal arguments of Musdah Mulia's thoughts on female genital mutilation. This study uses qualitative methods, while in collecting data the author used primary data in the form of interviews and secondary data from literature review in the form of books, articles and publications of scientific papers related to research. As for the analysis, the author used descriptive analysis method, which is a way of writing that prioritizes observations of actual symptoms, events and conditions in the present and then concludes things that are considered important and relevant. The results of the research show that Musdah Mulia's thoughts on female genital mutilation based on the arguments in the Al-Qur'an and Hadits. Musdah also emphasized aspects of benefit, basic medical and human rights. Practicing female circumcision is tantamount to doing things that are dangerous to women. Therefore, based on the above considerations, Musdah Mulia said the appropriate rule of law is la ḍarara wa la ḍirar, the meaning of which is to stay away from something dangerous is prioritized. Abstrak Kontroversi mengenai sunat perempuan dengan dilandaskan argumentasi-argumentasi terjadi dari berbagai kalangan, baik ulama, ahli kesehatan maupun akademisi. Indonesia tidak luput dari perdebatan tersebut. Majelis Ulama Indonesia (MUI) dan juga dua Organisasi Kemasyarakatan (Ormas) Islam terbesar di Indonesia mengeluarkan fatwa yang berbeda. MUI berfatwa sunnah, Lembaga Batsul Masa’il dari Nahdlatul Ulama (NU) berfatwa sunnah dan wajib, dan Lembaga Tarjih Muhammadiyah menghukumi haram. Di tengah hangatnya perseteruan ini, Musdah Mulia, seorang feminis muslim progresif, muncul dengan pemikirannya yang melarang sunat perempuan. Fokus dari penelitian ini adalah pemikiran Musdah Mulia tentang sunat perempuan. Penelitian ini memiliki tujuan untuk mengetahui karakteristik dan juga argumentasi hukum pemikiran Musdah Mulia tentang sunat perempuan. Penelitian ini menggunakan metode kualitatif, dalam mengumpulkan data penulis menggunakan data primer berupa wawancara dan data sekunder kajian kepustakaan berupa buku, artikel dan publikasi karya ilmiah. Analisis yang penulis gunakan metode deskriptif analisis, yaitu cara penulisan yang mengutamakan pengamatan terhadap gejala, peristiwa dan kondisi aktual pada masa kini kemudian menyimpulkan hal-hal yang dianggap penting dan relevan. Hasil dari penelitian menunjukkan bahwa pemikiran Musdah Mulia tentang sunat perempuan didasarkan oleh dalil-dalil dalam Al-Qur’an dan Hadis. Musdah juga menekankan aspek kemaslahatan, dasar medis dan hak asasi manusia. Dengan melakukan praktik sunat perempuan berarti sama saja dengan melakukan hal yang berbahaya kepada perempuan. Oleh karenanya, berdasarkan pertimbangan-pertimbangan di atas, Musdah Mulia mengatakan kaidah hukum yang tepat adalah la ḍarara wa la ḍirar, maksudnya adalah menjauhi sesuatu yang membahayakan diutamakan.
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Nasih, Ahmad Munjin. "LEMBAGA FATWA KEAGAMAAN DI INDONESIA (Telaah Atas Lembaga Majlis Tarjih dan Lajnah Bathsul Masail)." Journal de Jure 5, no. 1 (June 30, 2013). http://dx.doi.org/10.18860/j-fsh.v5i1.2997.
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<p>Muhammadiyah and NU are two of the greatest Islamic Organizations in Indonesia which have colored the dynamic of nation religious life. Through both organisazion, there are many fatwas issued on which the each follower undertake their religious. If viewed from products, the fatwas were issued by Muhammadiyah and NU often indicate some difference. This reality can be understood because both organization have the different mecanism of legal istinbath. The fact that Muhammadiyah by Majlis Tarjih and NU by Bahtsul Masailnya have a difference approach so that fatwas issued by each organization difference as well. This paper will elaborate the dinamic of difference between Majelis Tarjih of Muhammadiyah and Bahtsul Masail of NU.</p> <p>Muhammadiyah dan NU adalah dua ormas Islam terbesar di Indonesia yang selama ini mampu mewarnai dinamika kehidupan beragama bangsa ini. Melalui keduanya telah lahir banyak produk hukum (baca: fatwa) yang dijadikan pegangan oleh masing-masing pengikutnya dalam menjalani kehidupan beragama. Dilihat dari sisi produk, selama ini fatwa yang dikeluarkan oleh Muhammadiyah dan NU seringkali menunjukkan perbedaannya. Hal ini sangat bisa dimaklumi mengingat bahwa dua organisasi ini mempunyai mekanisme yang berbeda dalam melakukan istinbath hukum. Kenyataan bahwa Muhammadiyah melalui Majlis Tarjih dan NU melalui Lembaga Bahtsul Masailnya memiliki pendekatan yang berbeda dalam melakukan istinbath hukum, karena itu tidak mengherankan jika fatwa yang dikelurkan juga berbeda. Tulisan ini akan menggambarkan dinamika perbedaan yang terjadi dalam Majelis Tarjih Muhammadiyah dan Lembaga Bahtsul Masail NU.</p>
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Berkah, Dian. "PERKEMBANGAN PEMIKIRAN HUKUM DALAM MUHAMMADIYAH." Jurnal Hukum Islam 10, no. 1 (February 25, 2016). http://dx.doi.org/10.28918/jhi.v10i1.575.
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This paper is studying development of legal though engendered by Majlis Tarjih Muhammadiyah. Development of human interaction is very balance with the need of law as human control. However, it has unbalance relation with the law product which is produced. Therefore, it should produce the new law product as a human life foundation which has not been punished explicitly in al-Quran and al-Hadits. This matter needs concrete action in looking for new law from both sources of Moslem which are called ijtihad. This action is developed widely by social-religious organization such as Muhammadiyah. Furthermore this organization established Majlis Tarjih in 1927 as a place for ijtihad which is grown till now. In its actions, Muhammadiyah has made several law-thinking which follow the methods development of ijtihad, branding, and also it is not far from the recent situation and condition.
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Auton, Alfian Risfil. "FATWA HARAM MEROKOK MAJLIS TARJIH MUHAMMADIYAH." IN RIGHT: Jurnal Agama dan Hak Azazi Manusia 1, no. 2 (May 2, 2012). http://dx.doi.org/10.14421/inright.v1i2.1222.
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Hasil Penelitian ini menunjukkan bahwa, latar belakang Majlis Tarjih dan Tajdid Muhammadiyah dalam merumuskan hukum merokok adalah bahwa merokok bertentangan dengan unsur-unsur tujuan syarῑ‘ah (maqᾱṣid asy-syari‘ah), merokok merupakan perbuatan yang sangat berbahaya bagi keselamatan umat manusia, baik bagi siperokok (perokok aktif) maupun bagi mereka yang terkena asap rokok (perokok pasif). Metode Ijtihad Majlis Tarjih dan Tajdid dalam menetapkan hukum merokok adalah haram, dengan menggunakan metode ijtihad jama’i, metode ijtihad bayᾱni dan qiyᾱsi. Dilihat dari segi sosiologisnya, Majlis Tarjih dan Tajdid beranggapan bahwa rokoklebih banyak mengandung muarat dibanding manfaat (maṣlaḥah mursalah).
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Lorinda, Rosa. "Muhammadiyah dan Moderatisme Islam Indonesia." Jurnal Studi Islam dan Kemuhammadiyahan (JASIKA) 2, no. 2 (September 30, 2022). http://dx.doi.org/10.18196/jasika.v2i2.43.
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Muhammadiyah adalah salah satu organisasi Islam terbesar di Indonesia. Dengan maraknya perkembangan pemikiran dan kelompok ektremis dan radikal yang menyebabkan intolerasansi antar umat beragama berkembang dan membuat situasi memanas. Muhammadiyah sebagai organisasi dakwah hadir dengan Islam moderat dan berkemajuannya. Islam moderat yang diusung oleh Muhammadiyah adalah Islam yang berada di tengah artinya tidak ekstrim ke kanan (Islam radikal/konservativ) dan juga tidak ke kiri yaitu Islam liberal. Tokoh-tokoh muhamadiyah banyak menyerukan Islam moderat seperti Buya Syafii Maarif, KH. Din Syamsuddin, dan KH. Haedar Nashir. Majlis tarjih sebagai lembaga yang mengeluarkan fatwa di Muhammadiyah adalah wajah dari organisasi muhammadiyah. Fatwa-fatwa yang dikeluarkan oleh Majlis Tarjih adalah fatwa yang dapat menentukan apakah masyarakat akan memandang Muhammadiyah sebagai Islam moderat dan berkemajuan seperti yang diserukan atau tidak.
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Wagiyem, Wagiyem. "Implementasi Keputusan Munas Tarjih tentang Zakat Profesi pada Amal Usaha Muhammadiyah di Kota Pontianak." Al-Ahkam Jurnal Ilmu Syari’ah dan Hukum 4, no. 1 (December 31, 2019). http://dx.doi.org/10.22515/al-ahkam.v4i1.1089.
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ABSTRAK Penelitian ini mengkaji implementasi Keputusan Munas Tajih tentang zakat profesi pada amal usaha Muhammadiyah di Kota Pontianak. Kajian ini digolongkan sebagai penelitian lapangan (field research) dengan nara sumber Pengurus Wilayah Muhammadiyah Kalimantan Barat, Pengurus Daerah Muhammadiyah Kota Pontianak, Pimpinan Amal Usaha Muhammadiyah di Kota Pontianak, dan Pengurus Lembaga Amil Zakat. Hasil kajian ini adalah bahwa kebijakan persyarikatan Muhammadiyah Wilayah Kalimantan Barat/ Derah Kota Pontianak adalah meneruskan kebijakan pemotongan gaji pegawai di amal usaha Muhammadiyah sebagai zakat, infak dan shadaqah (zis), mengeluarkan instruksi agar dana zis yang dihimpun oleh AUM diseteorkan kepada Lazismu. Pengelolaan zis ah pada AUM di Kota Pontianak, bervariasi dan mengalami perkembangtan dari waktu ke waktu. Ada yang didistribusikan secara internal, ada pula yang awalnya didistribusikan secara internal tetapi selanjutnya sudah pula didistribusikan secara eksternal. Sejak adanya instruksi Pimpinan Wilayah Muhammadiyah Kalimantan Barat, sebagian besar AUM telah menyetorkan zakat, infak, dan shadaqah kepada Lazismu yang didistribusikan untuk kebutuhan mendesak dan kegiatan produktif sesuai dengan pedoman yang dikeluarkan oleh Pimpinan Pusat Muhammadiyah. Secara umum tidak ada kendala yang dihadapi dalam implementasi keputusan Munas Tarjih pada amal usaha Muhammadiyah di Kota. Kata Kunci: zakat profesi, tarjih, amal usaha Muhammadiyah. ABSTRACTThis study examines the implementation of the Munas Tajih Decree on the profession zakat of the Muhammadiyah charity in Pontianak City. This study is classified as field research with resource from Muhammadiyah Regional Board of West Kalimantan, Muhammadiyah Regional Executive of Pontianak City, Head of Muhammadiyah Business Charity in Pontianak City, and Amil Zakat Institution Board. The result of this study is that the Muhammadiyah Regional Policy of West Kalimantan / Derah Pontianak is to continue the policy of employee salary deduction in charitable efforts of Muhammadiyah as zakat, infak and shadaqah (zis), issuing instructions to fund zis collected by AUM disetited to Lazismu. The management of zis ah in AUM in Pontianak City varies and develops from time to time. Some are internally distributed, some are initially distributed internally but are subsequently distributed externally. Since the instruction of the Muhammadiyah Regional Leadership of West Kalimantan, most AUM have deposited zakat, infaq and shadaqah to the distributed Lazismu for urgent needs and productive activities in accordance with the guidelines issued by the Muhammadiyah Central Executive. In general, there are no obstacles faced in the implementation of the Munas Tarjih decision on the Muhammadiyah business charity in the City. Keywords: zakat profesi, tarjih, Muhammadiyah charity efforts. Abubakar, Al-Yasa, Metodologi (manhaj) tarjih Muhammadiyah: Kritik dan Rekonstruksi, makalah Munas Tarjih ke-24, 29-31 Januari 2000,. Majlis Tarjih dan Pengembangan Pemikiran Islam PP Muhammadiyah..Abdullah, Amin, Perkembangan Pemikiran Islam dalam Muhammadiyah: Perspektif Tarjih Pasca Muktamar Muhammadiyah ke-43 dalam Dinamika Pemikiran Islam dan Muhammadiyah, Nurhadi M. Musawir.Abdurrahman, Asymuni, et al., Majlis Tarjih Muhammadiyah: Studi tentang Sitem dan Metode Penetapan Hukum, (Laporan Hasil Penelitian) Yogyakarta: Lembaga Research dan Survei IAIN Sunan Kalijaga.Anis, H.M. Junus, “Asal-Mula Diadakan Majlis Tarjih dalam Muhammadiyah, No. 6 tahun ke-52 Maret II 1972/syafar I-I392H.Azhar, Muhammad dan Hamim Ilyas, Wacana baru Pemikiran Keislaman di Muhammadiyah Beberapa Agenda Kajian ke Depan dalam Pengembangan Pemikiran Keislaman Muhammadiyah: Purifikasi dan Dinamisasi, Muhammad Azhar (ed) Yogyakarta: Lembaga Pengkajian dan Pengembangan Islam (LPPI), UMY, 2000, Cet. ke-1. Al-Bukhari, Sahih al-Bukhari, Juz 9, t.p, t.t, t.th.Bisri, Cik Hasan.2004. Pilar-Pilar Penelitian Hukum Islam dan Pranata Hukum Islam dan Pranata Sosial, Jakarta: PT Raja Grafindo PersadaKeputusan Menteri Agama RI. Nomor 581 Tahun 1999 Tentang Pelaksanaan Undang-Undang Nomor 38 Tahun 1999 Tentang Pengelolaan Zakat.Majlis Tarjih dan Pengembangan Pemikiran Islam, Pimpinan Pusat Muhammadiyah, Tarjih: Jurnal Tarjih dan Pengembangan Pemikiran Islam, edisi ke-1 Desember 1996.______, Keputusan Musyawarah Nasional Tarjih XXIV, 29-31 Januari 2000.______, Buku Panduan Munas Tarjih XXV, Jakarta 3-5 Rabiul Akhir 1421 H/ 5-7 Juli 2000.Pimpinan Pusat Muhammadiyah Qaidah Lajnah tarjih Muhammadiyah, SK PP Muhammadiyah Nomor 5/PP/1971.______, Berita Resmi Muhammadiyah, Nomor Khusus, Tanfidz Keputusan Muktamar Tarjih Muhammadiyah XXII, Malang, 1990.____, Berita Resmi Muhammadiyah Nomor 12/1995-2000, Tanfidz Keputusan Munas Musyawarah Nasional, XXIII Majlis Tarjih Muhammadiyah, Jumadil Akhir 1999 1420/Oktober 1999.Panduan Pimpinan Pusat Muhammadiyah tentang Lazismu, Nomor 01/PED/1.0/B/2017, 23 Jumadil Awal 1438H/20 Februari 2017Qardawi, Yusuf. 2007. Hukum Zakat. Terjemahan Salman Harun, Didin Hafidhuddin, Hasanudin, Bogor: Lintera Antara Nusa. Cetakan ke-10. Sugiyono. 2015. Metode Penelitian Pendidikan, Pendekatan Kuantitatif, Kualitatif, dan R&D. Bandung: AlfabetaUndang-Undang Republik Indonesia, Nomor 38 Tahun 1999 Tentang Pengelolaan Zakat.Undang-Undang Republik Indonesia, Nomor 23 Tahun 2011 tentang Pengelolaan Zakat.
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Sulanam, Sulanam. "Rilis Putusan dan Produk Fatwa Majlis Tarjih Muhammadiyah." YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam 10, no. 1 (June 25, 2019). http://dx.doi.org/10.21043/yudisia.v10i1.3850.
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Muhadist, Akbar. "Pemikiran Teologi Muhammadiyah Dalam Himpunan Putusan Tarjih." Al-Hikmah: Jurnal Theosofi dan Peradaban Islam 3, no. 1 (May 18, 2021). http://dx.doi.org/10.51900/alhikmah.v3i1.11237.
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<p>Islamic theology is an important part of the intellectual heritage left by classical Muslim thinkers. Directly or indirectly, Islamic theology has become the spirit for all pulses of Islamic thought, whether political, social, or economic. Muhammadiyah certainly needs to be recognized and understood from its various aspects that are inherent in the identity of this Islamic movement. Muhammadiyah is an Islamic movement that was founded in Yogyakarta on November 18, 1912 Miladiyah or 8 Dzulhijjah 1330 Hijriyah with the founder Kiai Haji Ahmad Dahlan. Muhammadiyah is considered as the largest Islamic organization in Indonesia. With its age that has passed a century, it has become a very large Islamic organization in Indonesia. Muhammadiyah is even known as the largest modern Islamic organization not only in Indonesia but throughout the world. The sources of data in this study include primary data and secondary data. Primary data sources are data directly collected from the books of the Tarjih Judgment Association, while secondary sources are from books, scientific journals, magazines, documents and papers related to this research topic as supporting data for primary data sources, and according to the type This research is library research, so the research data collected, both primary data and secondary data obtained from books, scientific journals, magazines, documents and other papers are read and analyzed for their contents. The data of the findings are disclosed descriptively and objectively and described through the inductive method. The theological thought of Muhammadiyah in the Tarjih Judgment Association is that Muhammadiyah uses the word ahlul haq wassunnah (Ahli Sunnah/Asy'ariyah). According to Muhammadiyah, Allah has a great name, Allah also has a qadim dzatiyyah character. Muhammadiyah chooses the opinion which says that Allah's name is taufiqi. As the Sunnah Experts argue that the nature of Allah is also taufiqi. Both can only be known through the sam'i argument as stated in the holy book or the sunnah of the Prophet. Muhammadiyah also does not recognize tri-tawhid (uluhiyyah, rububiyyah, and asthma' wa sifat). According to the Muhammadiyah understanding as stated in the HPT and also the Sunnah of the Asy'ariyah sect, that there is only one monotheism. Uluhiyah, essence and nature are an inseparable unit. Separating the three can invalidate monotheism.</p>
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Palantei, Perkasah Pandji, and Fatmawati Hilal. "Metode Penalaran Hukum Islam Dalam Hukum Merokok; Studi Komparasi Terhadap Metode Ijtihad Bahtsul Masail Nahdatul Ulama Dan Majelis Tarjih Muhammadiyah." Shautuna: Jurnal Ilmiah Mahasiswa Perbandingan Mazhab dan Hukum, January 31, 2021. http://dx.doi.org/10.24252/shautuna.v2i1.14830.
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Lajnah Bahtsul Masail Diniyyah NU dan Majlis Tarjih Muhammadiyah, merupakan lembaga-lembaga yang dianggap mempunyai otoritas berfatwa (al-Ijazat li al-Ifta). Ketentuan-ketentuan hukum yang ditetapkan oleh dua lembaga tersebut berbentuk fatwa yang bersifat diwani atau ahkam taklifiyyat. Meskipun Muhammadiyah maupun NU telah membuat lembaga fatwa untuk kemudian melakukan sebuah ijtihad dalam menjawab sesuatu hal yang belum terdapat dalam nash. Namun hal penting yang perlu dicatat bahwa beberapa solusi yang dikeluarkan oleh lembaga-lembaga fatwa ternyata justru membuat masyarakat muslim bingung harus menentukan sikap, hal ini tidak terlepas daripada adanya fatwa yang berbeda dalam melihat persoalan terkhusus tentang hukum dalam merokok itu sendiri. Jenis penelitian ini adalah penelitian pustaka (Library Research). Pendekatan yang digunakan adalah sosiologis dan historis. Hasil penelitian menunjukkan bahwa Bahtsul Masail dalam menghukum merokok makruh mengunakan metode: Pertama menggunakan kaidah fiqh, kedua, menggunakan pendekatan mahzab atau qauli para ulama, ketiga, menggunakan pendekatan mazhab dan kaidah ushuliyah serta kaidah fiqhiyyah, keempat, pertimbangan kemaslahatan. Sedangkan Majelis Tarjih dalam menghukumi haramnya merokok menggunakan beberapa metode penetapan: Pertama, menggunakan metode Makosid As-Syariah, kedua, Majelis Tarjih menggunakan dalilah amm, yaitu surah Al-Araf 157, bahwa rokok termasuk dalam kategori al-khabaits yakni sesuatu yang buruk dan keji, ketiga, menggunakan dilalah amm, yaitu larangan memubazirkan harta sebagaimana tercantum dalam surah Al-Isra ayat 26-27, keempat, menggunakan prinsip at-tadriij (berangsur), at-taisir (kemudahan), dan adam al-kharaj (tidak mempersulit), kelima, menetapkan hukum merokok dengan melihat akibat dan dampak yang ditimbulkan oleh kebiasaan tersebut. Sebagai lembaga dengan identitas dan popularitas keagaaman terbesar tentunya Muhammadiyah dan NU diharapkan sebagai garda terdepan dan menjadi basis akar rumput dalam menjawab persoalan yang terjadi dalam masyarakat terkhusus persoalan yang belum mempunyai nash. Fatwa dari kedua lembaga tersebut sangatlah berpengaruh bagi umat Islam dan juga para pengikut di antara kedua ormas tersebut.
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Saidah, Mardiah, and Yandi Maryandi. "Analisis Perbandingan Metode Istinbath Hukum Majelis Tarjih PP Muhammadiyah dengan Dewan Hisbah PP Persis terhadap Pernikahan Wanita Hamil karena Zina." Bandung Conference Series: Islamic Family Law 2, no. 2 (August 6, 2022). http://dx.doi.org/10.29313/bcsifl.v2i2.2721.
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Abstract. Regarding the marriage of pregnant women due to adultery, there are differences of opinion between Islamic organizations such as Muhammadiyah and Persis in this matter they have different opinions. People are confused by the existence of different decisions, with those that allow it to be a negative impact for people to commit adultery in order to get married. To limit this problem, the author formulates the problem of how the legal basis and legal istinbath method used by the Tarjih Council in determining the law regarding marriage of pregnant women due to adultery and according to the Hisbah Council. The purpose of this research is to answer the formulation of the problem. The method used in This research is a normative juridical method by collecting data in the form of: literature study and using secondary data types with primary materials. Then the data analysis was carried out in a qualitative descriptive manner. The results of his research are that the law of marriage for pregnant women due to adultery according to the fatwa of the Tarjih PP Muhammadiyah assembly is that it is permissible to marry the woman as long as the man who impregnates her. Meanwhile, according to the PP Persis's Council Hisbah PP Persis, marriage for pregnant women due to adultery is not permissible except after the woman gives birth because they think that the period of iddah of a pregnant woman is seen after she gives birth.
Abstrak. Mengenai pernikahan wanita hamil karena zina terjadi perbedaan pendapat antar organisasi Islam seperti Muhammadiyah dan Persis dalam hal ini mereka berbeda pendapat. Masyarakat dibuat bingung dengan adanya keputusan yang berbeda, dengan adanya yang membolehkan menjadi dampak negatif untuk orang-orang melakukan perzinahan supaya dinikahkan. Untuk membatasi masalah tersebut maka penulis merumuskan masalah bagaimana dasar hukum dan metode istinbath hukum yang digunakan Majelis Tarjih dalam menetapkan hukum tentang pernikahan wanita hamil karena zina dan menurut Dewan Hisbah. Tujuannya penelitian ini untukmenjawab rumusan masalah tersebut. Adapun metode yang digunakan dalam penelitian ini yaitu metode yuridis normatif dengan cara pengumpulan data berupa studi pustaka dan menggunakan jenis data sekunder dengan bahan primer. Kemudian analisis data dilakukan secara deskriptif kualitatif. Hasil dari penelitiannya adalah bahwa hukum pernikahan wanita hamil karena zina menurut fatwa majelis Tarjih PP Muhammadiyah adalah boleh menikahi wanita tersebut asalkan kepada laki-laki yang menghamilinya. Sementara hukum pernikahan wanita hamil karena zina menurut Dewan Hisbah PP Persis tidak diperbolehkan kecuali setelah wanita itu melahirkan karena mereka berpendapat masa iddah seorang wanita hamil itu dilihat setelah dia melahirkan.
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Nursyamsiyah, Siti, and Sawitri Komarayanti. "Strategi Aisyiyah dalam Mencetak Kader Pemimpin Perempuan Berbasis Spiritualitas (Studi Kasus Pimpinan Daerah Aisyiyah Kabupaten Jember)." TARLIM : JURNAL PENDIDIKAN AGAMA ISLAM 4, no. 1 (April 29, 2021). http://dx.doi.org/10.32528/tarlim.v4i1.4810.
Full textAbstract:
The socio-cultural life in today's society experiences a complete freedom since the existence of social networks, namely the expansion of the consumer's lifestyle. This condition requires a spiritual movement among women that can enlighten and spread the values of truth, goodness, moral aristocracy and social status. To meet these challenges, stratifications must be encouraged within the Aisyiyah's organization. To prepare women to be spiritual leaders who will be able to influence, serve and move the conscience of His servants in a very wise way through ethical and exemplary approaches, the Regional Leaders of Aisyiyah around Jember Regency optimizes ‘majlis tabligh’ in the muballighat corp meeting to increase the regeneration of their organizational objectives. This can also promote women to be spiritual leaders who can mobilize cadres in nearly all branches around Jember Regency to advocate amar ma'ruf nahi munkar as well as tajdid based on the teaching in the holy Qur'an and As-Sunnah. Women leaders as the hope of Muhammadiyah movements are women who are strong in ideology, maintain progressive thoughts and have a national perspective. Therefore, women leaders may be said to be based on spirituality if their leadership includes leadership for Aisyiyah, a leader for the ummah and a leader for the nation.