Artículos de revistas sobre el tema "Islamic law (Fiqh)"
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Majid, Zamakhsyari Abdul y Mumun Mulyati. "PROBLEMATIKA PENDIDIKAN MODERASI DALAM PEMIKIRAN WAHBAH AL-ZUHAILI". Almarhalah | Jurnal Pendidikan Islam 6, n.º 2 (27 de noviembre de 2022): 220–30. http://dx.doi.org/10.38153/almarhalah.v6i2.155.
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ABSTRACTThis paper aims to examine and analyze the problems education of Islamic moderation from the viewpoint of Wahbah al-Zuhaili's Tafsir al-Munir and al-Fiqh al-Islamiy wa Adillatuhu science. The focus of the study in this paper is to analyze the moderate thoughts of Wahbah al-Zuhaili in understanding Islam through Tafsir al-Munir. Wahbah al-Zuhaili as a Muslim intellectual who mastered various scientific disciplines and had a moderate perspective. Wahbah al-Zuhaili's thoughts on moderation in Islamic law through his work al-Fiqh al-Islamiy wa Adilatuhu. In the book of al-Fiqh al-Islamiy wa Adillatuhu, indicators of moderation in Islamic law are a) Flexibility in Islamic Law, b) Renewal in Islamic Law, c) Views in Schools. Keywords: Islamic Moderation, Wahbah al-Zuhaili
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Ahmed, Arshad A. "Islamic Law". American Journal of Islam and Society 20, n.º 2 (1 de abril de 2003): 124–26. http://dx.doi.org/10.35632/ajis.v20i2.1863.
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If Michael Mumisa's goal in his monograph Islamic Law: Theory & Interpretation is to reacquaint the relatively advanced student with, or perhaps even introduce the intelligent novice to, the early historical development oflslamic law (fiqh) and Islamic jurisprudence (usu/ al-fiqh), it can be said fairly that his work does an adequate job. It would, however, be too generous to hold that it succeeds according to his wishes in making a significant advancement - even if limiting one's scope to the English medium only -toward Islamic jurisprudence's theoretical or interpretive development. This outcome is unfortunate, given the promising first chapter that showcases the author's relative familiarity with the plight of the modern world vis-a-vis the traditional outlook, as well as his cognizance of the impracticability of applying Islamic jurisprudence in the modern world, dominated as it is by competing secular and profane forces at every practical level of law, polity, and policymaking. Very few, if any, contemporary Islamic jurists (faqaha ') or legal scholars (those steeped infiqh or usul alfiqh but not licensed to practice) demonstrate a priori knowledge of the nuances of modernity's philosophical underpinnings sufficient enough to engage in any meaningful discourse that would constitute an enduring guidepost by which, as Mumisa proposes, to "revive and broaden the discipline of usu! al-fiqh in order to bring about a methodology which will truly enable us [i.e., Muslims] to refer all our matters to Allah and His Messenger." Upon learning of Mumisa's motivation, the Muslim reader's cautious optimism is that, finally, here comes one of those rare Islamic legal scholars who can identify the modem world's intellectual errors as well as those of the contemporary Muslims who deal with them ...
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Nasucha, Juli Amalia. "KOMPETENSI DAN YURISDIKSI HUKUM ISLAM DALAM PERSPEKTIF FILSAFAT HUKUM ISLAM". Jurnal Kajian Hukum Islam 7, n.º 2 (24 de septiembre de 2020): 139–55. http://dx.doi.org/10.52166/jkhi.v7i2.21.
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Some of the themes discussed in this study include: knowing the miniature of Sharia, the field of Fiqh, Islamic governance, and Political Asylum. Some of the conclusions generated from the discussion regarding the Competence and Jurisdiction of Islamic Law include: First, it is necessary to know that there are two dimensions in Islamic law which are closely related to each other, namely the divine dimension and the Insaniyah dimension. Second, as a derivation of the two dimensions contained in Islamic law, then Islamic law is divided into two parts, namely Islamic law as a product of Law / Fiqh or fiqh as a science, while the second is law as a social institution. Third, fiqih as a social institution This then gives rise to jurisdiction in applying Islamic law so that the next discussion that becomes important is the concept of constitutionality in Islam with all its articulations concerning Islamic constitutional politics.
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Nasucha, Juli Amalia. "KOMPETENSI DAN YURISDIKSI HUKUM ISLAM DALAM PERSPEKTIF FILSAFAT HUKUM ISLAM". Jurnal Kajian Hukum Islam 7, n.º 2 (24 de septiembre de 2020): 139–55. http://dx.doi.org/10.52166/jkhi.v7i2.21.
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Some of the themes discussed in this study include: knowing the miniature of Sharia, the field of Fiqh, Islamic governance, and Political Asylum. Some of the conclusions generated from the discussion regarding the Competence and Jurisdiction of Islamic Law include: First, it is necessary to know that there are two dimensions in Islamic law which are closely related to each other, namely the divine dimension and the Insaniyah dimension. Second, as a derivation of the two dimensions contained in Islamic law, then Islamic law is divided into two parts, namely Islamic law as a product of Law / Fiqh or fiqh as a science, while the second is law as a social institution. Third, fiqih as a social institution This then gives rise to jurisdiction in applying Islamic law so that the next discussion that becomes important is the concept of constitutionality in Islam with all its articulations concerning Islamic constitutional politics.
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Romli, Moh. "USHUL FIQH SEBAGAI KERANGKA BERPIKIR DALAM ISTINBATH HUKUM EKONOMI ISLAM". Al-Kharaj : Jurnal Ekonomi, Keuangan & Bisnis Syariah 1, n.º 2 (30 de septiembre de 2019): 158–64. http://dx.doi.org/10.47467/alkharaj.v1i2.53.
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Studying the science of ushul fiqh in the traditions of Islamic campuses and pesantren is significant for the discovery and formation of Islamic economic law. Even ushul fiqh was made a compulsory subject that must be mastered by Islamic economic law experts today. However, studying ushul fiqh on campus and Islamic boarding schools is trapped in a conservative paradigm, where studying ushul fiqh is limited to something that is consumptive, read and memorized, without contextualization and application. In fact, ushul fiqh must be presented in the midst of Islamic economic in a logical and realistic way, even ushul fiqh as the primary commodity of Muslim economic law experts in the methodology of istinbat al-hukm must touch the economic problems faced by contemporary society. That is the challenge of Islamic economics law experts in studying ushul fiqh today. This paper, how to explain the activities of Muslim economic law experts in studying and understanding ushul fiqh with a descriptive-qualitative research approach model. So what is studied in this paper is the paradigm of thinking in a community of Muslim economists in studying and developing ushul fiqh, when faced with socio-economic problems that require the juridists of Islamic law in the frame of religious texts. From the results of this discussion it can be seen that the ushul fiqh for Islamic economic jurists in the development and dynamics model of ushul fiqh is centered on; revitalization of ushul fiqh, text diversification (fahm nushus asy-shari'ah) and extensification of maqashid as-shari'ah, namely expansion in understanding the purpose of sharia (fahm maqashid as-shari'ah). Besides that, Islamic economic law experts can use the method of ushul fiqh as tariqatu al a'mal, (work patterns), first, making maslahah as a tool in establishing Islamic economic law. Second, it is like matching the fatwa of ulama's law, with the current situation and condition. Third, carry out the operation of Usul Fikih in the formation Islamic economic law as a deductive method. And fourth, complete with Qawaid al-Fiqhiyyah.
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Muttaqin, M. Imamul, Naila Azka Farikha, Dita Mauludya, Diva Adila Aulya Ramadhani y Adhisti Malla Kartika. "Pencarian Hukum Menurut Ushul Fiqih". Jurnal Pendidikan Islam 1, n.º 3 (22 de junio de 2024): 9. http://dx.doi.org/10.47134/pjpi.v1i3.638.
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His article aims to examine how customs are the source of fiqh law. Ushul fiqh is a study within the framework of Islamic law research methods. It deals with social reality and provides a social framework for phenomena that will occur now and in the future. The important role of ushul fiqih as the guardian of shari'a or Islamic law whose foundations by the Prophet Muhammad (saw) has been demonstrated fifteen centuries ago. Ushul fiqh has the characteristics of Islamic sharia law logic that is different from other laws. The customary law is interpreted according to several opinions of jurists. The customary law is interpreted according to several opinions of jurists. Also regarding Saddu al-Dzariah, where there are differences of opinion regarding the determination of the law whether this law should be formed or not. As for Madzhab shahabi and Syar'u Man Qablana which will be discussed in this article. From these three sources, the formation of Islamic law is still based on the Qur'an and Hadith which are the core of all Islamic law.
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Purkon, Arip. "Historical Dynamics of Islamic Law Methodologhy (Ushul Fiqh)". Mizan: Journal of Islamic Law 2, n.º 2 (1 de diciembre de 2018): 117. http://dx.doi.org/10.32507/mizan.v2i2.295.
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Abstract:Ushul fiqh is one of the Islamic scholarly treasures passed down by the muslim scholars from generation to generation. The embryo of ushul fiqh comes from the practice and methodology of the Prophet Muhammad SAW and his Companions in addressing a problem, especially with regard to the law. This science experienced a dynamic development from generation to generation. This is because the muslim scholars give considerable attention and always do dialectics with the development of science in his time.Keywords: Ushul Fiqh, Fiqh, Development, Muslim ScholarAbstrak: Ushul fiqh merupakan salah satu khazanah keilmuan Islam yang diwariskan oleh para ulama dari generasi ke generasi. Cikal bakal ushul fiqh berasal dari praktek dan metodologi yang dilakukan oleh Rasulullah SAW dan para sahabat dalam menyikapi suatu permasalahan, khususnya yang berkaitan dengan hukum. Ilmu ini kemudian mengalami perkembangan yang dinamisdari generasi ke generasi. Hal ini disebabkan antara lain karena para ulama memberikan perhatian yang cukup besar serta senantiasa melakukan dialektika dengan perkembangan ilmu pengetahuan pada masanya.Kata Kunci: Ushul Fiqh, Fiqh, Perkembangan, Ulama
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Muhyiddin, Muh, Ibnu Chudzaifah y Afroh Nailil Hikmah. "Dialektika Maqasid as-Syari’ah Dalam Metode Istinbath Hukum Islam". TASAMUH: Jurnal Studi Islam 13, n.º 1 (15 de abril de 2021): 83–100. http://dx.doi.org/10.47945/tasamuh.v13i1.381.
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Maqashid as-shari'ah is a new trend in the legal istinbath that is undergoing development in the contemporary era. The development of the method of extracting the source of contemporary Islamic law is now considered more promising as using maqashid as-sharia. As a scientific discipline that is the development of fiqh and fiqh rules, maqashid as-shari'ah is now widely studied by experts in Islamic law more deeply. Benefit as the essence of maqashid as-shari'ah, has urgency in determining Islamic law. Because Islamic law is revealed has the purpose and purpose to realize the benefit of the people both in this world and in the Hereafter. Thus the study of maqashid as-shari'ah has a very important correlation in extracting the source of Islamic law, in other words that the excavation of Islamic law based on benefit still refers to the books of qawaid al-fiqhi and ushul al-fiqh. As for the way used by the scholars' in exploring the benefits there are three methods: bayani method (substantive analysis), qiyasi method (analogy analysis), and istishlahi method (benefit analysis)
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Hidayat, Syaiful. "Tata Negara dalam Perspektif Fiqh Siyâsah". Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 1, n.º 2 (1 de diciembre de 2013): 01–21. http://dx.doi.org/10.52431/tafaqquh.v1i2.10.
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Dimensions of Islamic teachingsare verybroad and universal. Islamis notonly desirableas a means ofactivity ritualism but more than that, Islam has beenable to answer and becamethe foundation of social lifeis absolutely. One dimension of Islam it is the system of government of a country. Islam also offers concept and system of government based on religious values ??are sublime. State is a means to establish and enforce Islamic law to the public at large. Objective To achieve that the Islamic law should be organized formally in a state institution as practiced by Prophet Muhammad SAW and forwarded by the state in the context of the medina khulafâurrâshidîn.
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Kamali, Mohammad Hashim. "Islamic Commercial Law". American Journal of Islam and Society 13, n.º 2 (1 de julio de 1996): 197–212. http://dx.doi.org/10.35632/ajis.v13i2.2330.
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Introductory RemarksThe Islamic law of transactions (mu'amalat) has often been singled outas the most important area of contemporary research in Islamic theses, somuch so that, according to some observers, its priority is even higher thanthat of research in applied sciences and medicine. This status is due to thecritical importance of commercial transactions in the wealth generation andproductivity prospects of contemporary Muslim countries. New researchon issues of conventional fiqh al mu'amalat is essential for the viability andsuccess of economic development programs in Muslim countries. In recentdecades, research interest in fiqh al mu'amalat has been shifting increasinglyto specific themes and development of new operative formulas tostimulate profitable business in the marketplace. Evidently, futures tradingis one such theme where original ijtihad is required to enhance theprospects of economic success, especially in farming and agro-based industriesin developing Muslim countries.The futures market is where contracts for future sale and purchase canbe concluded for standardized quantities and qualities of commodities, currencies,bonds, and stocks. Ever since the large-scale inception of futuresmarkets in the early 1970s, new products and trading formulas in varioustrade sectors involving commodities, options, financial futures, and stockindex futures, among others, have increased so much that futures contractscurrently are available in over eighty commodities, ranging from foodgrains, oil and oil seeds, sugar, coffee, livestock, eggs, orange juice, cotton,rubber, precious metals, and currencies. In terms of volume, futures tradinghas far exceeded trading levels in conventional stocks and, currently, is thesingle most voluminous mode of commerce on the global scale ...
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Putri, Bunga Nurwiyatin y Ruston Nawawi. "SUNDANESE MARRIAGE CUSTOM IN ISLAMIC LAW PERSPECTIVE". SHAKHSIYAH BURHANIYAH: Jurnal Penelitian Hukum Islam 6, n.º 2 (31 de julio de 2021): 129–50. http://dx.doi.org/10.33752/sbjphi.v6i2.3949.
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This article is the result of a qualitative field research. This article discusses a series of Sundanese traditional marriages from the perspective of Islamic law. The research location is in Caringin Village, Tegal Panjang Village, Sucinarja District, Garut Regency. This study concludes that the series of Sundanese traditional wedding ceremonies are not in conflict with fiqh law. The series consists of a) pre-marriage stage; b) stage of the marriage contract; and c) post-marriage contract stage. The three sets of Sundanese marriage traditions are in harmony with the law of fiqh. This argument is built by analyzing the three series with the jurisprudence of the four schools of thought, istihsan bi maqasid al-shariah, isthsan bi al'urf, and the text of the argument.
Keywords: Sundanese traditional marria, Islamic law, urf, maqasid shari’ah
DAFTAR PUSTAKA
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Abdillah, Imam Abi. 1994. Shahih Bukhari. Beirut : Dar Al-fikr.
Amin, H. A., Masrokhin, M., & Anwar, K. (2021). GUARDIANS CONCEPT IN QUR’AN PERSPECTIVE . SHAKHSIYAH BURHANIYAH: Jurnal Penelitian Hukum Islam , 6(1), 95 - 114. https://doi.org/10.33752/sbjphi.v6i1.1642
Amin, H. A., Masrokhin, M., & Anwar, K. (2021). GUARDIANS CONCEPT IN QUR’AN PERSPECTIVE . SHAKHSIYAH BURHANIYAH: Jurnal Penelitian Hukum Islam , 6(1), 95 - 114. https://doi.org/10.33752/sbjphi.v6i1.1642
Al-Asfihani, Al-Garib. Ttp. Mufradat al-Fash al-Qur’an. Dar al-Katibal-‘Arabi.
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As-Shabuni, Muhammad Ali. 1972. Tafsir Ayat al-Ahkam min al-Qur’an. Kuwait: Dar al-Qur’an al-Karim.
As-Syuti, Abdurrahman Jalaluddin. 1983. Al-Asybah wa an-Naza’ir fi Qawa’id wa Furu’ Fiqh asy Syafi’i. Beirut: Dar al-Kutub al-‘Ilmiyah.
Az-Zuhaili, Wahbah. 1989. Al-Fiqh Al-Islam Wa Adilatuhu. Juz VII. Damsyiq : Dar Al-Fikr.
Az-zukhaili, Wahbah. Ushul Fiqh al-Islami. Juz 2. Damaskus: Dar al-fikr
Bowie, Fiona. 2000. The Anthropology of Religion. Oxford: Blackwell.
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Khalaf, Abdul Wahab. 1978. Ilmu Ushul al-Fiqh. Ttp. cet.12.
Mustapa, Hasan. 2010. Adat Istiadat Sunda. c.3. Bandung: PT. Alumni.
Pinolingga, Irna. 2015. Tradisi Mangakuinduak Sebagai Persyaratan Pernikahan Dalam Perspektif Hukum Islam, (Studi Kasus di kenagarian Muaro Takung Kecamatan Kamang Baru Kabupaten Sijunjung). Masters thesis, Institut Agama Islam Negeri Imam Bonjol Padang.
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Dimyati, Ahmad. "Dari Ushul Fiqh Menuju Filsafat Fiqh: Membaca Gagasan ‘Abd al-Jabbar ar-Rifa’i Tentang Filsafat Fiqh". Santri: Journal of Pesantren and Fiqh Sosial 5, n.º 1 (28 de junio de 2024): 23–38. http://dx.doi.org/10.35878/santri.v5i1.1197.
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This article intends to elaborate in depth on Abd al-Jabbar ar-Rifa'i's (AJR) thoughts about the philosophy of fiqh. This topic is particular because AJR explicitly uses the term the philosophy of fiqh as a new study in Islamic law, as a new branch of ushul fiqh. To deeply explain the concept of the philosophy of fiqh and its position in Islamic law studies, the author uses qualitative descriptive research with a philosophical approach, especially the philosophy of science. This research found that AJR limits the philosophy of fiqh in a loose definition, whereas a material object, fiqh, is approached with a philosophical and sociological perspective. The philosophy of fiqh is also compared with other traditions in Islamic law studies, such as ushul fiqh and maqashid asy-syari’ah. With these broad boundaries, the AJR concept of the philosophy of fiqh is flexible. It opens up opportunities for developing broad fiqh studies when faced with developments in modern science and responding to various contemporary problems the Muslim community faces. The philosophy of fiqh in this article also shows the shifting paradigm cycle in the study of fiqh or Islamic law.
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Jauhari, Nashrun. "Fiqh Prioritas sebagai Instrumen Ijtihâd Maqâṣidî Perspektif Yûsuf al-Qarâḍawî dan Urgensinya di Era Kontemporer". Maraji: Jurnal Ilmu Keislaman 3, n.º 1 (1 de septiembre de 2016): 132–62. http://dx.doi.org/10.36835/maraji.v3i1.65.
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The article attempts to analyze Fiqh of Priority as an instrument of ijtihâd maqâṣidî from Yûsuf al-Qarâḍawî’s perspective and its significance within the contemporary era. The position of the Fiqh of Priority within the study of Islamic law is a part of the conceptual developments of ijtihâd which is based on maqâṣid al-sharî‘ah and has been oriented into Fiqh of Daʻwah. The Fiqh of Priority along with its principles can be functioned as a reference in stipulation of the Islamic law (ijtihâd al-ah}kâm). This is because the Fiqh of Priority is built on the priority values revealed in al-Qur’ân and mentioned in H{adîth as well as based on the concept of tadarruj al-ah}kâm (gradation of stipulation of the Islamic law) during the Prophet Muhammad’s lifetime. Epistemo-logical framework of the Fiqh of Priority consists of three main principles, i.e. the principles of gradation in the Islamic law (al-fiqh bi marâtib al-a‘mâl), the principles of attitude towards the reality of law (fiqh al-wâqi‘ li al-ah}kâm), and the principles of dealing with contradiction between arguments or reasoning between the stipulation of law and social reality
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Fakhyadi, Defel. "Hukum Waris Mazhab Negara: Sebuah Tinjauan Sisi Maslahah (Studi Analisis Pemikiran Hazairin dan KHI)". JURNAL INDO-ISLAMIKA 4, n.º 1 (20 de junio de 2014): 113–46. http://dx.doi.org/10.15408/idi.v4i1.1555.
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This article proves that the modernization of inheritance law is a form of reformation in Islamic law by taking into account the sociological condition of the society to achieve maslahah (maqasid al-shariah). Islamic inheritance law is influenced by the Arabic inheritance law in the pre-Islam era that followed patrilineal system, which influenced the mainstream thoughts of Islamic scholars in understanding inheritance law. This, in turn, resulted in patriarchal Islamic inheritance law. For that reason, it is necessary to re-interpret the law in order to construct a comprehensive fiqh (Islamic law). Hazairin’s thoughts are a revolutionary of inheritance law in Indonesia, such as bilateral inheritance, ahli waris pengganti and kala>lah. Some inheritance law reform contained in KHI are not addressed in conventional fiqh, because there are several aspects to be taken by Indonesian scholars whose ideas are not in conflict with the principles of Sharia (maslahah).
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Thalib, Prawitra. "DISTINCTION OF CHARACTERISTICS SHARIA AND FIQH ON ISLAMIC LAW". Yuridika 33, n.º 3 (1 de septiembre de 2018): 438. http://dx.doi.org/10.20473/ydk.v33i3.9459.
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Islamic law has a value of adaptability and flexibility, but also as a revelation that comes from God Almighty, Islamic law also are rigid, immortal and cannot be personalised way. The hallmark of the dynamics and flexibility combined with purity that can't be fickle that is what makes the uniqueness of the Islamic law as revelation that can answer the entire question of the contemporary that appeared at this time. To understand the Islamic law need to instil an understanding between sharia and fiqh. Of which in respect of Islamic law as revelation from God Almighty, then that's called Sharia, i.e. a set of international rules from God that its nature remains unchanged and immortal, but when looked at Islamic law is dynamic and flexible that it can adapt to the conditions of time and age then that is called fiqh. Which of course is part of the Islamic fiqh and must not be contrary to the Shariah, this article will lead to an understanding of the concept of Sharia and fiqh in General, to find the characteristics of the eternal, timeless until the day of resurrection, as well as dynamic and versatile development of the times.
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Fahruddin Ali Sabri, Fahruddin Ali Sabri. "IBN RUSYD DAN METODE IJTIHÂD-NYA DALAM KITAB BIDÂYAT AL-MUJTAHID". AL-IHKAM: Jurnal Hukum & Pranata Sosial 5, n.º 2 (21 de julio de 2012): 183–98. http://dx.doi.org/10.19105/al-lhkam.v5i2.289.
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Abstract: Ushûl fiqh has a significant role in Islamic science, since Islamic lawpartly regulates the essential problems not the detail ones. It became nature because Islamic law rules by the end of time. However in human being live there must always be change of social design, so that it always araises new problem in society. This article is to describe the Ibnu Rusyd’s method in deciding syar’i law. His capacity as fiqih expert is undoubtful. His masterpiece, Bidâyat al-Mujtahid wa Nihâyat al-Muqtashid is a comparison of fiqh book Key Words: Ibn Rusyd, ijtihâd, dan hukum Islâm
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Nurul Istiani y Athoillah Islamy. "Hypnoteaching Hypnoteaching In Islamic Law Learning". Paedagogia: Jurnal Pendidikan 8, n.º 2 (9 de febrero de 2020): 1–18. http://dx.doi.org/10.24239/pdg.vol8.iss2.41.
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This study aims to find the implementation of hypnoteaching method in fiqh (Islamic law) learning in Madrasah Tsanawiyah NU Sunan Kalijaga, Adiwerna Tegal, Central Java. This research is a qualitative research, which is a case study. Data sources of this research are interviews and varius literature on hypnoteaching. There are two big conclusions in this research. First, the hypnoteaching method is a learning method that involves cognitive, affective and psychomotor aspects of students through positive suggestions. Second, the application of hypnoteaching fiqh learning in the field works effectively related to the synergy between the principles of hypnoteaching and the existing implementation plan of learning. However, there are still inhibiting factors, namely the minimum number of teachers who have competence in the application of hypnoteaching.
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Yani, Ahmad, Rudi Ahmad Suryadi y Nurrohman Nurrohman. "STUNNING ON ANIMALS SLAUGHTER ON ISLAMIC LAW PERSPECTIVE". Jurnal Ilmiah Al-Syir'ah 18, n.º 1 (30 de junio de 2020): 77. http://dx.doi.org/10.30984/jis.v18i1.1103.
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The research aimed to analyze the study of Islamic law regarding slaughter and stunning, and provide an assessment of the benefits of the slaughter and slaughter results. The research method is a library study in which the process is by collecting book data and other reading sources. Data sources in the form of fiqh references and ICU fatwas, accompanied by empirical research findings on stunning. The main references are obtained from al-Fiqh al-Islami wa Adillatuhu, al-Haram wa al-Haram, Kasysyaf al-Qina’, and several books of hadith and fiqh. The research found that stunning is permissible by paying attention to temporary fainting animals, does not cause death and permanent injury, aims to facilitate slaughter, and not to torture animals. Slaughter by conventional means is recommended. The benefit is based on the indicator that animals die faster. Opinions of Ulama and ICU Fatwa encourage the slaughter manually without stunning.
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Amin, Habibi Al. "QUR’AN EXEGESIS ON MARRIAGE COUPLES' EQUALITY (KAFA'AH) IN THE FOUR MADHHABS' FIQH PERSPECTIVES". SHAKHSIYAH BURHANIYAH: Jurnal Penelitian Hukum Islam 4, n.º 2 (30 de julio de 2019): 111–26. http://dx.doi.org/10.33752/sbjphi.v4i2.4990.
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This research aims to explain the position of equality or kafa'ah in determining bride and groom candidates according to Islamic law. This research is a normative juridical research literature. The data of this research is the book fiqh four mazhab 'Abd al-Rahman al-Jaziri, al-Fiqh ala Madhahib al-Arba'ah, Cairo: Dar al-Hadith, 2004, and books, books, legal dictionaries, Islamic law journals about kafaah. This study concludes that the Fiqh of the four madhhabs differ from each other in addressing the effects caused by the law of kafa'ah, but all madhhabs agree that kafa'ah is not a determinant of validity but as an element of considerationKeywords: Kid custody, log out of Islam, fiqh, Compilation of Islamic law.
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Ahsan, Muhmmad. "Memahami Hakikat Hukum Islam". TASAMUH: Jurnal Studi Islam 11, n.º 2 (2 de septiembre de 2019): 231–48. http://dx.doi.org/10.47945/tasamuh.v11i2.161.
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Islamic law is the legal system based of Islamic teachings. To understand the meaning of Islamic law, necessary to understand the terms associated with Islamic law: the sharia, fiqh, usul fiqh, and Islamic law itself. The Sources of Islamic law are the Qur'an and Sunnah which iquipped with the ratio used to perform ijtihad. In general, there are two scopes of Islamic law, i.e. ibadah (worship) and muamalah. The worship regulates human relationships with his God, while the muamalah regulates human relationships with one another. Islamic law has different characteristics from other legal systems. Among of these characteristics is a perfect, elastic, universal, dynamic, systematic, and ta'aqquli- ta'abbudi. Islamic law has some basic principles too, such as not to burden, defined in stages, and consider the welfare and overall justice.
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Huda, Miftahul. "Epistemologi Tasawuf dalam Pemikiran Fiqh Al-Sya‘Rânî". Ulumuna 14, n.º 2 (5 de noviembre de 2017): 249–70. http://dx.doi.org/10.20414/ujis.v14i2.217.
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In the study of Islamic law, epistemology constitutes a fundamental aspect of the law upon which the legitimate concept of the law is based. Epistemology becomes the root of debates regarding the truth of legal reasoning among Muslims who often made a truth clam about their own superior episteme. This causes discrepancies amongst them. This dispute was what al-Sya‘rânî found in his time. As a famous jurist, he sought to resolve it and offered a new theory of law. He contends that the arguments underlying the debates about the epistemology of Islamic law flawed. He wants to demonstrate that the arguments do not fit into the tradition of Islamic thought. This study examines al-Sya‘rânî’s thought in the epistemology of Islamic law. It discusses four issues: the valid path to the knowledge about shari’a, kashf as a source of knowledge, the path to the kashf, and the position and relation of reason, tradition and intuition in Islamic law.
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Yasir, Emi y Shafwan Bendadeh. "‘URF SEBAGAI METODE ISTINBATH HUKUM ISLAM (Pemikiran Hasbi Ash-Shiddieqy dengan Fiqh Indonesianya)". SYARIAH: Journal of Islamic Law 3, n.º 2 (7 de diciembre de 2021): 14. http://dx.doi.org/10.22373/sy.v3i2.308.
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Tengku Muhammad Hasbi Ash-Shiddieqy is one of the most influential scholars in Islamic law reform in Indonesia, he brings local traditions ('urf/'adat) as the construction of Islamic Indonesian characteristic law. According to Hasbi 'urf is the law which is alive in the community and could be fluctuated continuously and it could be a strong consideration for Islamic law implementation. Hasbi, in his scientifical oration entitled “Syariat Islam Menjawab Tantangan Zaman", which delivered on the first Anniversary ceremonial of Dies Natalis in 1961, He explained: Fiqh Indonesia, is, fiqh that established in accordance with the personality of Indonesian, suitable to Indonesian behavior and character. Currently, some of developing Fiqh in society is Fiqh Hijazi that established on the basis of 'customs and' urf prevailing in Hejaz, or fiqh Misri that established on the basis of Egyptian customs and habits, or fiqh Hindi that established on 'urf and' customs prevailing in India. Recently, Fiqh did not show its ability to effectuate ijtihad, realizing the legal rulings of fiqh in accordance with the Indonesian personality. Therefore sometimes we force Hijazi fiqh or fiqh Iraki Misri to be applied in Indonesia on the basis of imitation. To construct Indonesian personality fiqh, Hasbi set off with 'urf/ traditions living in Indonesian society, he argued that every ‘urf/ customary law can be used as the postulate provided that not conflict with the Shariah. It is not only 'urf/'customs of the Arabs, but also those who follow principles of egalitarian Islam, so that besides 'urf/'Arab customs can be used as the foundation of law istinbat. 'urf is one of the principles of usul fiqh, which makes Islamic law is always evolving and able to fulfill human needs.
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Setyono, Joko. "Good Governance Dalam Perspektif Islam (Pendekatan Ushul Fikih: Teori Pertingkatan Norma)". Muqtasid: Jurnal Ekonomi dan Perbankan Syariah 6, n.º 1 (1 de junio de 2015): 25. http://dx.doi.org/10.18326/muqtasid.v6i1.25-40.
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This article aims to analyze good governance in Islamic perspective with the classical norm levels theory and ushul fiqh approach. This article may contribute to the understanding that Islamic law is able to answer the challenge of modernity namely continuity and change. In this context, ushul fiqh still consider the reality of society which give humanistic and authoritative (not authoritarian Islamic law) in formulation of Islamic Law.Artikel ini bertujuan untuk menganalisis good governance dalam perspektifIslam dengan pendekatan ushul fikih tentang teori pertingkatan norma. Kajian good governance dapat diintegrasikan dengan ushul fiqh, yaitu dengan menggali nilai-nilai filosofis (the theory values) norma dalam hukum Islam. Tulisan ini dapat memberikan warna, bahwa hukum Islam (ushul fiqh) selalu berkembang dan mampu menjawab tantangan modernitas yang berkarakter continuity and change. Artinya, ushul fiqh tetap memperhatikan realitas masyarakat (living law), sehingga melahirkan rumusan hukum Islam yang humanis dan otoritatif (bukan otoritarianisme hukum Islam).
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Mun'im, Zainul. "Peran Kaidah Fikih dalam Aktualisasi Hukum Islam: Studi Fatwa Yusuf Al-Qaradawi tentang Fiqh Al-Aqalliyat". Al-Manahij: Jurnal Kajian Hukum Islam 15, n.º 1 (11 de junio de 2021): 151–72. http://dx.doi.org/10.24090/mnh.v15i1.4546.
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Fiqh as a product of Islamic law must always be up to date to become a religious solution for society. This fact requires scholars to have high creativity in doing ijtihad so that actualizing of Islamic law can be realized perfectly in today's contemporary era. One of the scholars who focus on the actualization of Islamic law is YuÌ„suf al-QaradÌ£aÌ„wiÌ„. His fatwas, which contain actualizations of Islamic law, are fatwas on Muslim minority issues (fiqh al-aqalliyaÌ„t). This study highlights the role of Islamic legal maxims (al-qawaÌ„id al-fiqhiyyah) in al-Qaraá¸ÄwÄ«'s fatwa on fiqh al-aqalliyaÌ„t. The data comes from books and articles related to the theme. This research proves that Islamic legal maxims have a dominant role in the methodology of al-QaradÌ£aÌ„wī’s ijtihad. In establishing his fatwa, al-QaradÌ£aÌ„wiÌ„ based the argument on the opinion of the islamic scholars in accordance to the basic values of fiqh principles. Therefore, his fatwa can be an actual solution for minority Muslim communities in Western countries. Thus, Islamic legal maxims (al-qawaÌ„id al-fiqhiyyah) play a role in controlling and systematizing the laws around fiqh al-‘aqalliyÄt so that it always leads to convenience and avoids difficulties.
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Najafi, Razieh. "A Survey of Discretionary Position in Fiqh and Objective Law". Journal of Politics and Law 9, n.º 5 (29 de junio de 2016): 309. http://dx.doi.org/10.5539/jpl.v9n5p309.
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Discretionary is Chastisement and Punishment that its type and amount has not been determined in the law and Fiqh (Islamic law), and is at the discretion of ruler, or in more correct word, is at the discretion of the judge; Since, according to Article 4 of the Iranian constitution, the laws should be originated from Fiqh, arranged discretionary in Islamic Penal Code and Fiqh is same in many cases. This article tries to investigate discretionary characteristics in the Penal Code and Fiqh; and answer to this problem that, prescribed discretionary in law and Fiqh, to what extent are aligned and have similar dimensions to aforementioned characteristics.
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Bahri, Syaiful. "Paradigma fikih baru Jamal al-Banna dan relevansinya terhadap pembaruan peran perempuan dalam hukum keluarga Islam (Fiqh al-Munakahat)". Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 19, n.º 1 (1 de junio de 2019): 1–26. http://dx.doi.org/10.18326/ijtihad.v19i1.1-26.
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The role of women, according to classical fiqh (Islamic law) literature, especially fiqh al-Munakah}at (Islamic family law), tends to be regarded as a complementary part of domestic life. Their role is limited to the domestic territory, and restrain to play a public role. This paper tries to reconstruct the role of women in Islamic family law, utilizing the new fiqh paradigm initiated by Jamal al-Banna. To answer this problem, the author conducted a literature study by examining two works of Jamal: Nah}wa Fiqhin Jadid and Al-Mar'ah al-Muslimah bayna Tah}rir Al-Qur'an wa Taqyid al-Fuqaha'. This paper concludes that some issues regarding the role of women in Islamic family law need renewal. There are four crucial issues that are reviewed using the new fiqh paradigm of Jamal al-Banna, namely the minimum age of marriage, wali’s ijbar rights, polygamy, and divorce.
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Bahri, Syaiful. "Paradigma fikih baru Jamal al-Banna dan relevansinya terhadap pembaruan peran perempuan dalam hukum keluarga Islam (Fiqh al-Munakahat)". Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 19, n.º 1 (1 de junio de 2019): 1–26. http://dx.doi.org/10.18326/ijtihad.v1i1.1-26.
Texto completoResumen
The role of women, according to classical fiqh (Islamic law) literature, especially fiqh al-Munakah}at (Islamic family law), tends to be regarded as a complementary part of domestic life. Their role is limited to the domestic territory, and restrain to play a public role. This paper tries to reconstruct the role of women in Islamic family law, utilizing the new fiqh paradigm initiated by Jamal al-Banna. To answer this problem, the author conducted a literature study by examining two works of Jamal: Nah}wa Fiqhin Jadid and Al-Mar'ah al-Muslimah bayna Tah}rir Al-Qur'an wa Taqyid al-Fuqaha'. This paper concludes that some issues regarding the role of women in Islamic family law need renewal. There are four crucial issues that are reviewed using the new fiqh paradigm of Jamal al-Banna, namely the minimum age of marriage, wali’s ijbar rights, polygamy, and divorce.
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Maimunah, Maimunah. "PEMBELAJARAN FIQIH SEBAGAI MATA KULIAH WAJIB PADA PERGURUAN TINGGI KEAGAMAAN ISLAM". Geneologi PAI: Jurnal Pendidikan Agama Islam 6, n.º 2 (5 de diciembre de 2019): 142. http://dx.doi.org/10.32678/geneologipai.v6i2.2338.
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The existence of FIQH as the main subject at each PTAI both private and public taught to students has a good purpose for scientific understanding of Islamic law. Learning FIQH has a progressive urgency that is taught science to students so that students are able to understand the basic Islamic law relating to human actions that are categorized as adults. Learning in Islamic religious colleges can choose and implement one or several variants of the integration relationship. The learning is based on Permenristedikti 44/2015 related to SNPT / national standard of higher education. Learning also has an interactive specificity, which occurs between students and lecturers. In interaction, of course, focus on students (Student Centered Learning) so that changes occur experienced by students into the cognitive realm, namely the ability to relate to knowledge, thoughts, and then the ability to prioritize feelings or known as affective terms. Fiqh is defined as a knowledge of Islamic law formulated by Islamic jurists (mujtahid) through the process of reasoning on the verses of the Qur'an and the hadith texts relating to human actions that are intelligent and mature. In the context of fiqh discussion here, fiqh in question is one of the Islamic Religious Education (PAI) courses relating to law, rules and procedures of worship to Allah SWT taught in tertiary institutions. In this case, fiqh is also one part of Islamic Religious Education courses that is directed to prepare students to recognize, understand, live and practice Islamic law which then becomes the basis of their way of life through guidance, teaching, exercise of use, practice and habituation
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Sakirman, Sakiman. "Contemporary Fiqh Methodology in the Theory of the Limitation of Dialectics Space and Time According to Muhammad Syahrur". HUNAFA: Jurnal Studia Islamika 14, n.º 2 (31 de diciembre de 2017): 301–26. http://dx.doi.org/10.24239/jsi.v14i2.484.301-326.
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The hudûd Syahrûr theory is designed to manifest fiqh apart from the dominance of the tyrannical system as it occurs in classical Islamic fiqh. This theory wants to realize the Islamic law that is formed in the corridor of the law (al-fiqh ad-dustur). According to Syahrûr, the need for al-fiqh ad-dustur is very urgent because the fiqh of Islam that has been so far is relying on the character (fuqaha) personally, not institutional. Therefore, the existence of a legal democracy or a judiciary free from executive influence is very difficult to find in Islamic legal thought. Because Islam is always associated with the figure then the Islamic judiciary, for example also always depends on the face of judges. If the judges are good, then the Islamic judiciary will look good, and so if otherwise, if the judges are ugly then the Islamic judiciary will also look bad. As is the case in the Middle East, in the context of the Islamic world, hudûd theory also arises in connection with Syahrûr's efforts to uphold democracy and civil liberties, especially in jurisdictions. This emergence was driven by Syahrûr's concern in looking at the decadence experienced by Islamic law in the modern world. Syahrûr assumes that in the field of law, the Islamic world is currently experiencing an acute crisis. Therefore, he considers that the existence of new fiqh formed based on new methods is very urgent to be realized. The hudûd theory is part of a new method proposed by Syahrûr in contemporary Islamic legal thought. Therefore, this paper examines aspects of contemporary methodology in hudud theory concept initiated by Muhammad Syahrur.
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Solikhudin, Muhammad. "PENGEMBANGAN HUKUM ISLAM KONTEMPORER: DARI QAWLĪ KE MANHAJĪ". Ahkam: Jurnal Hukum Islam 7, n.º 1 (1 de julio de 2019): 169–94. http://dx.doi.org/10.21274/ahkam.2019.7.1.169-194.
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ABSTRACTQawlī approach to solve legal problems, especially contemporary problems, needs to be strengthened and complemented with a manhaji approach. The existence of ushul al-fiqh which have only become supplementary tools to understand the works of classical fiqh, need to be improved to more applicable. Therefore, ushul al-fiqh ul will have direct relevance to the Muslims lives. This paper attempts to offer ushul al-fiqh manhajī which functions to develop the thought of Contemporary Islamic Law. In this paper ushul al-fiqh manhajī will be parsed, departing from classic ushul al-fiqh, the characteristics of ushul al-fiqh manhajī, the contemporary understanding of Islamic law, and the idea of progressive fiqh to face the growing age. It can be understood that ushul al-fiqh manhajī means ushul al-fiqh following the methodology of ulama thought, not the product of their thought. Following the methodology may result in the same or different product. Thinking methodologically means avoiding textuality an sich without studying its philosophical-methodological aspects. In conclusion, ushul al-fiqh manhajī is an offer to develop the thought of Contemporary Islamic Law.Keywords: Ushul al-Fiqh, M anhajī, ContemporaryIslamic law, Qawli
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Aibak, Kutbuddin. "Medical Assistance in Dying (MAiD): Human and Humanity in The Study of Fiqh Maqașid". Justicia Islamica 20, n.º 1 (25 de junio de 2023): 79–98. http://dx.doi.org/10.21154/justicia.v20i1.5756.
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This study aimed to formulate the construction of fiqh maqașid as a standardization of the concept of humanity in Medical Assistance in Dying (MAiD). This study contributes to actualizing fiqh maqașid as a standardization of values in solving humanitarian problems. This is based on the phenomenon of MAiD, which is considered controversial in the eyes of social religion and state law as in the concept of Islamic law (fiqh), which sees that the protection and realization of human existence and humanity are essential values in the study of Islamic law (fiqh). This argumentation must be elaborated in depth regarding interests and benefit elements in the MAiD phenomenon. The stages of the realization of benefits in the context of the approach to Islamic law (fiqh) are one of the representations and forms of elasticity in the study of the objectives of Islamic law (maqașid al-sharia). The relevance of maqașid shari'ah studies as a form of maqașid fiqh approach is considered to carry urgency in determining aspects of benefit in the MAiD phenomenon and representing maqașid fiqh in realizing human protection and humanity. This study uses literature research with data from various phenomena and regulations on MAiD, which are presented descriptively and then critically analyzed through the fiqh maqașid approach. This study found that the realization of the MAiD program through euthanasia has implications for the non-realization of the essential values of maqașid shari'ah in fiqh maqașid. This study confirms that fiqh maqașid has an orientation towards solving human problems based on humanity
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Tukhtamratovna, Avazova Shaira. "THE CONCEPT AND SOURCES OF THE SCIENCE OF FIQH". International Journal Of History And Political Sciences 3, n.º 12 (1 de diciembre de 2023): 19–25. http://dx.doi.org/10.37547/ijhps/volume03issue12-04.
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In this state, in order not to allow young people to fall under the influence of various foreign technologies, attention is paid to the issue of education and the true nature of Islamic religion, and also to the Koran, Sunnah, Idjma and Qiyas, which are considered to be the basic elements of Islamic law, the production of which is based on the field of furul-fiqh. Islamic law.
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Putri, Bunga Nurwiyatin. "WEDDING TRADITION OF SUNDA CULTURE IN ISLAMIC LAW PERPECTIVE". SHAKHSIYAH BURHANIYAH: Jurnal Penelitian Hukum Islam 5, n.º 2 (6 de julio de 2020): 143–62. http://dx.doi.org/10.33752/sbjphi.v5i2.1631.
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This article is the result of a qualitative field research. This article discusses a series of Sundanese traditional marriages from the perspective of Islamic law. The research location is in Caringin Village, Tegal Panjang Village, Sucinarja District, Garut Regency. This study concludes that the series of Sundanese traditional wedding ceremonies are not in conflict with fiqh law. The series consists of a) pre-marriage stage; b) stage of the marriage contract; and c) post-marriage contract stage. The three sets of Sundanese marriage traditions are in harmony with the law of fiqh. This argument is built by analyzing the three series with the jurisprudence of the four schools of thought, istihsan bi maqasid al-shariah, isthsan bi al'urf, and the text of the argument.
Keywords: Sundanese traditional marria, Islamic law, urf, maqasid shari’ah
Abstrak
Artikel ini adalah hasil penelitian kualitatif lapangan. Artikel ini mendiskusikan rangkaian pernikahan adat Sunda dengan perspektif hukum Islam. Lokasi penelitian berada di kampung caringin desa tegal panjang kecamatan sucinarja kabupaten garut. Penelitian ini menyimpulkan bahwa rangkaian upacara pernikahan adat sunda semuanya tidak bertentangan dengan hukum fiqih. Rangkaian itu terdiri a) tahap pra nikah; b) tahap akad nikah; dan c) tahap pasca-akad nikah. Ketiga rangkaian tradisi pernikahan sunda selaras dengan hukum fiqih. Argument ini dibangun dengan menganalisis ketiga rangkaian tersebut dengan fiqih empat mazhab, istihsan bi maqasid al-shariah, isthsan bi al’urf, serta dalil nas.
Kata Kunci: pernikahan adat Sunda, hukum islam, ‘urf, maqasid shari’ah
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Putri, Bunga Nurwiyatin. "WEDDING TRADITION OF SUNDA CULTURE IN ISLAMIC LAW PERPECTIVE". SHAKHSIYAH BURHANIYAH: Jurnal Penelitian Hukum Islam 7, n.º 2 (6 de julio de 2020): 143–62. http://dx.doi.org/10.33752/sbjphi.v7i2.1631.
Texto completoResumen
This article is the result of a qualitative field research. This article discusses a series of Sundanese traditional marriages from the perspective of Islamic law. The research location is in Caringin Village, Tegal Panjang Village, Sucinarja District, Garut Regency. This study concludes that the series of Sundanese traditional wedding ceremonies are not in conflict with fiqh law. The series consists of a) pre-marriage stage; b) stage of the marriage contract; and c) post-marriage contract stage. The three sets of Sundanese marriage traditions are in harmony with the law of fiqh. This argument is built by analyzing the three series with the jurisprudence of the four schools of thought, istihsan bi maqasid al-shariah, isthsan bi al'urf, and the text of the argument.
Keywords: Sundanese traditional marria, Islamic law, urf, maqasid shari’ah
Abstrak
Artikel ini adalah hasil penelitian kualitatif lapangan. Artikel ini mendiskusikan rangkaian pernikahan adat Sunda dengan perspektif hukum Islam. Lokasi penelitian berada di kampung caringin desa tegal panjang kecamatan sucinarja kabupaten garut. Penelitian ini menyimpulkan bahwa rangkaian upacara pernikahan adat sunda semuanya tidak bertentangan dengan hukum fiqih. Rangkaian itu terdiri a) tahap pra nikah; b) tahap akad nikah; dan c) tahap pasca-akad nikah. Ketiga rangkaian tradisi pernikahan sunda selaras dengan hukum fiqih. Argument ini dibangun dengan menganalisis ketiga rangkaian tersebut dengan fiqih empat mazhab, istihsan bi maqasid al-shariah, isthsan bi al’urf, serta dalil nas.
Kata Kunci: pernikahan adat Sunda, hukum islam, ‘urf, maqasid shari’ah
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Hasan, Nur. "Relationship of Maqasid al-Shari�ah with Usul al-Fiqh (overview of historical, methodological and applicative aspects)". Ulul Albab: Jurnal Studi dan Penelitian Hukum Islam 3, n.º 2 (30 de abril de 2020): 231. http://dx.doi.org/10.30659/jua.v3i2.8044.
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Studies on maqasid al-shari�ah have been widely written and reviewed by researchers of Islamic law. Some have written about the maqasid al-shari�ah�s concept, the figures� thought, and its application to various Islamic law and social issues. As a new study, maqasid al-shari�ah is widely studied in the context of renewing Islamic law, however little discuss about history of maqasid al-shari�ah and relations with usul al-fiqh. Because historically, the birth of maqasid al-shari�ah can�t be separated from development of usul al-fiqh through the scholars usul al-fiqh. As well as in terms of methodology, maqasid al-shari�ah have a close relationship with method istinba? al-�hkam in usul al-fiqh,� as qiyas,� maslahah al-mursalah, al-�ari�ah �and istihsan. While in terms of application, maqasid al-shari�ah together with usul al-fiqh namely departing from the proposition of naqli (revelation) and �aqli (reason) which is global and analyzes various opinions in deciding Islamic law. It�s just that usul al-fiqh is dominated by linguistic aspects, meanwhile the maqasid al-shari�ah emphasizes the divine aspect behind the law.� That�s why to see relationships among maqasid al-shari�ah and usul al-fiqh, this research uses library research method or literature review by researching the main sources which discusses about relations maqasid al-shari�ah and usul al-fiqh in terms of historical, methodological and applicative.
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Misdalifah, Misdalifah, Heri Junaidi y Atika Atika. "EKONOMI ISLAM SEBAGAI HUKUM MORAL-SOSIAL MENURUT MUHAMMAD DAWAM RAHARDJO". Muamalah 5, n.º 2 (3 de diciembre de 2020): 24–36. http://dx.doi.org/10.19109/muamalah.v5i2.7055.
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ABSTRACT Islamic Economics As Moral-Social Law According to Muhammad Dawam Rahardjo is a study of Muslim economists who criticize the concept of capitalist economy. Dawam Rahardjo considers that the capitalist economy has developed a crime of Identical Economics with Actors who have the capacity of funds and social status above the average society. The concept of Islamic Economics According to Muhammad Dawam Rahardjo is based on: (1) Islamic economics is an economic science based on the values of Islamic teachings, (2) Islamic economics is a system concerning the regulation of economic activity in a society or State based on the way or Islamic method (fiqh muamalah). The values of Islamic teachings and the Islamic method (fiqh muamalah) constitute a unity of social moral law that constructs the Islamic economy, and (3) the intention of the interpretation of the pragmatic nature as practiced by the State of Islam. Furthermore, the Application of Moral-Social Law on Muslims' activities according to Dawam Rahardjo is done both from institutional transactions in accordance with Islamic values. Such as Save Loans with No Interest, trust in transactions Buy and Sell with Online, sell Halal Products. Keywords: M. Dawam Rahardjo, Shariah Economic Law, Moral-Social Law ABSTRAK Ekonomi Islam Sebagai Hukum Moral-Sosial Menurut Muhammad Dawam Rahardjo merupakan kajian tokoh ekonom Muslim yang mengkritisi Konsep ekonomi kapitalis. Dawam Rahardjo menilai bahwa ekonomi kapitalis tersebut telah menumbuhkembangkan kejahatan Ekonomi yang Identik dengan Pelaku yang memiliki kapasitas dana dan status sosial diatas masyarakat rata-rata. Konsep Ekonomi Islam Menurut Muhammad Dawam Rahardjo didasarkan pada: (1) ekonomi Islam adalah ilmu ekonomi yang berdasarkan nilai-nilai ajaran Islam, (2) ekonomi Islam adalah sistem menyangkut pengaturan kegiatan ekonomi dalam suatu masyarakat atau Negara berdasar cara atau metode islami (fiqh muamalah). Nilai-nilai ajaran Islam dan metode islami (fiqh muamalah) yang menjadi satu kesatuan hukum moral sosial inilah yang membangun ekonomi Islam itu, dan (3) maksud dari penafsiran tersebut adalah sebagai perekonomian umat Islam, penafsiran ini muncul dari sifat pragmatis sebagaimana dilakukan oleh Negara Islam. Selanjutnya, Penerapan Hukum Moral-Sosial dalam aktivitas perekonomian umat Islam Menurut Dawam Rahardjo dilakukan baik dari transaksi kelembagaan sesuai dengan nilai-nilai Islam. Seperti Simpan Pinjam dengan Tanpa Bunga, amanah dalam bertransaksi Jual Beli dengan Online, melakukan jual Beli Produk Halal. Kata Kunci: M Dawam Rahardjo, Hukum Ekonomi Syari’ah, Hukum Moral-Sosial
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Saladin, Bustami. "AKTUALISASI MAKNA SYARÎ’AH DAN FIQH DALAM KONSEP HUKUM ISLAM". AL-IHKAM: Jurnal Hukum & Pranata Sosial 4, n.º 2 (2 de septiembre de 2013): 229–42. http://dx.doi.org/10.19105/al-lhkam.v4i2.274.
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Islamic law is in accordance with its dimension in a history, thatmakes the content of the study in its dimension always appearsany system or method. That’s why in Rasulullah saw era,Islamic law is based on Allah swt’s revelation and Rasulullah’sjudgment, namely, Islamic law in Alquran and Sunnahperspectives. The purpose of declaring Islamic law is applyingand protecting the benefit for people. It is applied in Islamic lawthat concerns all aspects of human life that has three aspects:dharûriyah (primary), hajiyah (secondary), and tahnisiyah(complementary).
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Abed Al-Karim Hammad, Hamza. "Sex Change in Islamic Jurisprudence (fiqh) UAE Law: a Juristic Analysis". Medicine, Law & Society 12, n.º 2 (25 de octubre de 2019): 79–88. http://dx.doi.org/10.18690/10.18690/mls.12.2.79-88.2019.
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This study elucidates the positions of Islamic jurisprudence (fiqh) and the laws of the United Arab Emirates (UAE) on transsexuals’ surgery. Using comparative analysis, the author concluded that the UAE law does not specify a rule regarding for transsexuals, but does state that in situations where the law is silent, then fiqh should be refereed to. Fiqh prohibits it; thus, the law does as well.
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Abbasi, Muhammad Zubair. "The Classical Islamic Law of Waqf: A Concise Introduction". Arab Law Quarterly 26, n.º 2 (2012): 121–53. http://dx.doi.org/10.1163/157302512x629124.
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Abstract The purpose of this article is to provide a concise and brief introduction to the classical Islamic law of waqf. This study is based on the Fiqh literature of four Sunni schools of thought. The primary focus is on the Ḥanafī Fiqh, however, representative texts of the other schools have also been taken into account. There are three major findings in this article. First, the law contained in Fiqh texts is incomplete because it does not encompass ʿurf (custom) and qānūn (imperial decrees). Custom is recognised in these texts in support of Fiqh, but qānūn is totally missing despite references to the power of rulers regarding certain provisions of waqf law. Second, the legal theory is inconsistent, as the majority of jurists hold that the ownership of a founder terminates with the creation of a waqf. However, not only the founder and his legal heirs maintain a limited proprietary interest in waqf property; the waqf also dissolves with the apostasy of its founder. Third, family awqāf (pl. of waqf) come into direct conflict with the law of inheritance and the law of gifts. However, the testamentary waqf and waqf during terminal illness are subservient to inheritance law, and jurists have tried to harmonise waqf law with inheritance law whenever an opportunity arose.
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Husien, Syarief y Akhmad Khisni. "Hukum Waris Islam Di Indonesia (Studi Perkembangan Hukum Kewarisan Dalam Kompilasi Hukum Islam Dan Praktek Di Pengadilan Agama )". Jurnal Akta 5, n.º 1 (5 de marzo de 2017): 75. http://dx.doi.org/10.30659/akta.v5i1.2533.
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ABSTRAKPenelitian dengan judul ”Hukum Waris Islam Di Indonesia (Studi Perkembangan Hukum Kewarisan Dalam Kompilasi Hukum Islam Dan Praktek Di Pengadilan Agama )”Penelitian ini menggunakan pendekatan yuridis normative, dalam pengumpulan data lebih ditekankan pada sumber bahan primer, berupa peraturan perundang-undangan, menelaah kaidah-kaidah hukum maupun teori ilmu hukum yang terkait dengan masalah yang di teliti.Berdasarkan metode tersebut penelitian menghasilkan pada pokoknya : (1) Formulasi hukum kewarisan islam dalam fiqih dan Kompilasi Hukum Islam (a) Formulasi hukum kewarisan Islam dalam fiqih pada al quran dan al hadist yaitu : Al quran, QS. An-nisa (4): 7, QS. An-nisa (4): 11, QS. An-nisa (4): 12, QS. An-nisa (4): 33, QS. An-nisa (4): 176, QS. Al-anfal (8): 75, dan Hadist Rasulullah SAW (b) Formulasi hukum kewarisan Islam dalam Kompilasi Hukum Islam di atur dalam Pasal 171 sampai dengan Pasal 193.(2) Perkembangan hukum kewarisan Islam dalam Kompilasi Hukum Islam di banding dengan kewarisan dalam fiqih yaitu banyak memasukkan unsur-unsur hukum adat dan kepentingan-kepentingan yang dibutuhkan masyarakat Indonesia masa sekarang, maka banyak bentuk-bentuk hukum kewarisan yang belum tertuang dalam fiqh konvensional (fiqh al-mawarits), namun hal itu telah termuat dan terkodifikasikan dalam hukum kewarisan Kompilasi Hukum Islam, antara lain: pasal 171 tentang harta bersama, pasal 177 tentang pembagian ayah secara `ashabah, pasal 209 yang menyatakan bahwa ayah angkat dan anak angkat menerima warisan, dan bila mereka tidak menerima wasiat, maka berhak menerima wasiat wajibah dan Kopilasi Hukum Islam pun mengakui harta gono-gini padahal fiqh tidak mengakui; (3) Perkembangan hukum kewarisan Islam dalam praktek putusan pengadilan agama di Indonesia hal ini tidak lepas dari Kompilasi Hukum Islam merupakan intruksi Presiden No. 1 Tahun 1991 tanggla 10 Juni 1991, sehingga perkawinan, kewarisan, dan wakaf bagi pemeluk-pemeluk Islam telah ditetapkan sehingga dapat dijadikan pengadilan agama sebagai “pedoman” dalam artian sebagai sesuatu petunjuk bagi para hakim Peradilan Agaman dalam memutus dan menyelesaikan perkara, maka kedudukannya adalah tergantung sepenuhnya dari para Hakim dimaksud untuk menuangkannya dalam keputusan-keputusan mereka masing-masing sehingga kompilasi ini akan terwujud dan mempunyai makna serta landasan yang kokoh dalam yurisprudensi Peradilan Agama. Dengan cara demikian, maka Peradilan Agama tidak hanya berkewajiban menerapkan ketentuan-ketentuan yang sudah digariskan dalam kompilasi, akan tetapi justru mempunya peranan yang lebih besar lagi untuk memperkembangkan dan sekaligus melengkapinya melalui yurisprudensi yang dibuatnya..Kata kunci : Hukum waris Islam, hukum Kewarisan, Kompilasi Hukum Islam ABSTRACTThe research entitled "The Law of Inheritance of Islam in Indonesia (Study of Legal Development of Inheritance in Compilation of Islamic Law and Practice in Religious Courts)" This research uses normative juridical approach, in collecting data more emphasized on primary source material, in the form of legislation, - the rule of law and the theory of jurisprudence associated with the problem in the perusal.Based on these methods, the research produces basically: (1) Formulation of Islamic inheritance law in fiqh and Compilation of Islamic Law (a) Formulation of Islamic inheritance law in fiqih on al quran and al-hadist namely: Al Quran, QS. An-nisa (4): 7, QS. An-nisa (4): 11, QS. An-nisa (4): 12, QS. An-nisa (4): 33, QS. An-nisa (4): 176, QS. Al-anfal (8): 75, and Hadith Rasulullah SAW (b) The formulation of Islamic inheritance law in the Compilation of Islamic Law is set in Articles 171 to 193. (2) The development of Islamic inheritance law in the Compilation of Islamic Law in appeal to inheritance in fiqih which includes many elements of customary law and the interests that are needed by Indonesian society today, so many forms of inheritance law that has not been contained in the conventional fiqh (fiqh al-mawarits), but it has been contained and codified in the law of inheritance The Compilation of Islamic Law, among others: article 171 on common property, article 177 on the division of fathers asabah, article 209 which states that foster and adopted sons receive inheritance, and if they do not receive a will, it is entitled to a mandatory and compulsory law Islam also recognizes the property gono-gini fiqh although do not recognize; (3) The development of Islamic inheritance law in the practice of religious court ruling in Indonesia is not separated from the Compilation of Islamic Law is the Presidential Instruction. 1 In 1991 on 10 June 1991, so that marriage, inheritance and endowments for the followers of Islam have been established so that it can be used as religious courts as a "guide" in the sense that a guide for the judges of the Religious Court in deciding and settling the case, depends entirely from the Judges intended to put it in their respective decisions so that this compilation will materialize and have a firm meaning and foundation in the jurisprudence of the Religious Courts. In this way, the Religious Judiciary is not only obliged to apply the provisions outlined in the compilation, but it has a greater role to develop and at the same time complete it through the jurisprudence it makes.Keywords: Islamic inheritance law, law of Inheritance, Compilation of Islamic Law
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Abdurrahman, Landy Trisna. "Conflict in Islamic Jurisprudence: Noel J. Coulson’s Historical Approach and His Contribution to the Study of Islamic Law". JIL: Journal of Islamic Law 3, n.º 1 (9 de febrero de 2022): 74–93. http://dx.doi.org/10.24260/jil.v3i1.495.
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Islamic jurisprudence (fiqh) has a long history and has stagnated since the Middle Ages, whose impact is still being felt today. Various innovations have been braved enough to violate the boundaries of doctrine between schools of thought in Islamic judicial decisions in its development. It is this issue that Noel J. Coulson describes in Conflict and Tension in Islamic Jurisprudence. This article reviews the approach used by Noel J. Coulson to Islamic jurisprudence by asking two main questions. First, how are Noel J. Coulson’s approach and method in Islamic jurisprudence research? Second, how is Noel J. Coulson’s contribution to the development of Islamic law studies? The writer answered these two questions by using a bibliographic type of research. The author finds that Noel J. Coulson dissects the development of Islamic jurisprudence by using historical and sociological approaches. Noel J. Coulson argues that traditional fiqh (classical to the medieval era), contemporary fiqh and decisions in Islamic law courts constitute an actual legal entity. The author argues that Noel J. Coulson’s historical approach to Islamic law is still relevant so that Islamic law is not considered stagnant.
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Fadhly, Fabian. "ISLAM DAN INDONESIA ABAD XIII-XX M DALAM PERSPEKTIF SEJARAH HUKUM". Veritas et Justitia 3, n.º 2 (26 de diciembre de 2017): 384–413. http://dx.doi.org/10.25123/vej.2683.
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Islam and Indonesia are a mutually supportive part of both, the reality of history shows the circumstances. Islam became part of Indonesia that was known at that time as the archipelago, the various Islamic teachings seep into a part of Indonesian society. Law as one of his teachings known as fiqh, then translated into Islamic law in the context of Indonesia today. Islamic law experienced a long journey from the era of the sultanate to the modern era, with various changes and developments follow the times and needs of the society of Islamic law itself. The method put forward in this paper is a historical method with a juridical approach. The demarcation of time and time that permeates Islam from time to time in extending its influence, to the various behaviors of Indonesian society through the long historical journey. The timing also indicates that Islam is a part of synergy through Islamic law with Indonesian society (Nusantara), as the context of the understanding or adaptive transformation of fiqih that emerges and develops in the Sultanate era as a form of manifestation of fiqh in the classical period.
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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, n.º 2 (29 de octubre de 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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Fanani, Muhyar. "ILMU USHUL FIQH (Kajian Ontologis dan Aksiologis)". AL-IHKAM: Jurnal Hukum & Pranata Sosial 4, n.º 2 (2 de septiembre de 2013): 197–208. http://dx.doi.org/10.19105/al-lhkam.v4i2.272.
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At first, Islamic law is a law which encompasses all aspects oflife. In reality, Islamic law only becomes a marginal law. Most ofobservers said that its fault is on the methodology aspect that isIslamic legal theory. Therefore, the effort of this theorydevelopment cannot be avoided. The figures of Islamic legaltheory such as Fazlur Rahman (Pakistan), MahmoudMuhammad Taha (Sudan), Abdullahi Ahmed an-Na’im (Sudan-USA), Muhammad Sa’id Asymawi (Egypt), and Abd al-HamidA. Sulaymân (Arab-Malay) remind Moslems to develop thistheory. This writing tries to accept their invitation based onphilosophy perspective, that is a perspective which has not beenused by them.
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Fuad, Moh Fahimul, Moh Mukri, A. Alamsyah y A. Akla. "THE EPISTEMOLOGY OF ISLAM NUSANTARA JURISPRUDENCE AND ITS CONTRIBUTION IN FAMILY LAW REFORM IN INDONESIA". SMART: Journal of Sharia, Traditon, and Modernity 1, n.º 1 (2 de agosto de 2021): 1. http://dx.doi.org/10.24042/smart.v1i1.9872.
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The term Islam Nusantara has sparked and caused polemics, pros, and cons that are quite warm in Indonesia since 2015 until now. As happened in the West Sumatra MUI environment. Islam Nusantara is interpreted as a religious pattern that exists in the archipelago, both at the level of religious practice and how to preach it. The level of amaliyah is interpreted as religious behavior that exists in the archipelago, especially in relation to fiqh which originates from its religious understanding. The problem is: What is the source of knowledge used in formulating Islamic fiqh in Nusantara? What is the validity and method of understanding the sources of knowledge used in formulating Islamic jurisprudence in Nusantara? How is the contribution of Islam Nusantara jurisprudence in reforming family law in Indonesia? This study aims to find answers to the epistemological formulation of Islamic jurisprudence in the archipelago and its contribution to reforming family law in Indonesia. To answer the questions above, the author uses qualitative research methods, types of literature research, the theory of ijtihad with the ushul fiqh approach. This means that the study of the concept of Islam Nusantara is carried out using the framework of ushul fiqh knowledge, especially regarding the concept of ijtihad. At the level of research work, the stretching of thinking to produce fiqh concepts that are unique to the archipelago is seen as part of ijtihad activities. The findings of the research are: (a) The source of knowledge used in formulating Islamic jurisprudence in the archipelago is a source of knowledge commonly known in the study of fiqh and ushul fiqh, both the mujma ’alaih and the mukhtalaf fih, (b) the source of knowledge as said to be valid. By giving a large enough portion to 'urf, and a benefit-oriented understanding, (c) Islam Nusantara’s fiqh can be used as an alternative law in the context of reforming family law in Indonesia.Keywords: Islam Nusantara, Jurisprudence, Epistemology, Legal Reform
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Iskandar, Mizaj. "Fiqh Anticipation: Mitigation Concept Based on Islamic Law". IOP Conference Series: Earth and Environmental Science 273 (16 de julio de 2019): 012045. http://dx.doi.org/10.1088/1755-1315/273/1/012045.
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Fazry Maulana, Muhammad, Agustina Nurhayati, Rudi Santoso, Maimun Maimun y Rita Zaharah. "IMPLEMENTATION OF ARTICLE 46 LAW NUMBER 18 OF 2019 CONCERNING ISLAMIC BOARDING SCHOOLS SIYASAH FIQIH PERSPECTIVE". Constitutional Law Society 3, n.º 1 (31 de marzo de 2024): 36–48. http://dx.doi.org/10.36448/cls.v3i1.61.
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Islamic boarding schools are community-based institutions and founded by individuals, foundations, Islamic community organizations, or communities that instill faith and devotion to Allah SWT, which creates noble morals and upholds the Islamic teachings of rahmatan lil'alamin which are reflected in a humble, tolerant, balance, moderation, and noble values of the Indonesian nation through education, Islamic preaching, example, and community empowerment. The data analysis method used is a qualitative descriptive method using an inductive thinking process. The implementation of Article 46 of Law Number 18 of 2019 concerning Islamic Boarding Schools (Studies at the Jabal An-Nur Al-Islami Islamic Boarding School, West Betung Bay, Bandar Lampung City) has been implemented with the efforts of Ustadz-Ustadz to provide facilities and infrastructure in the santri education process. The rules at the Jabal An-Nur Al-Islami Islamic Boarding School in terms of facilities and infrastructure are quite good, but the suitability of the Islamic Boarding School is not sufficient to be said to be good, such as the lack of a language lab and computer lab like other modern Islamic Boarding Schools so it is said to not be in accordance with Article 46 Law Number 18 of 2019 concerning Islamic Boarding Schools. Planning for educational facilities and infrastructure at the Jabal An-Nur Al-Islami Islamic Boarding School was created to support student educational facilities. Planning for program facilities and infrastructure is made by the Islamic boarding school with the coordination of the foundation through a series of stages, namely the Islamic boarding school coordination meeting which is held once a year. Fiqh Siyasah Review of the Implementation of Article 46 of Law Number 18 of 2019 concerning Islamic Boarding Schools at the Jabal An-Nur Al-Islami Islamic Boarding School was not carried out in accordance with Siyasah Tanfidziyyah because the Jabal An-Nur Al-Islami Islamic Boarding School and the Regional Government did not carry out their mandate. in Article 46 of Law Number 18 of 2019 concerning Islamic Boarding Schools.
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Supardin, Supardin. "THE CHALLENGES OF ISLAMIC ECONOMIC LAW IN THE INDUSTRIAL REVOLUTION". JURISDICTIE 11, n.º 1 (3 de junio de 2020): 125. http://dx.doi.org/10.18860/j.v11i1.8875.
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<p>This paper explains the challenges of Islamic Economic Law (fiqh muamalah) in the industrial revolution 4.0 era. It aims to analyze the role and implementation of Islamic Economic Law in Indonesia. This is a library-based study. The findings show that there is a rapid development in economic sector that shapes the practice of Islamic Economic Law. Despite the rapid global economic development and the increasing public interest towards the Islamic banking and economy, the Islamic economic Law is facing major problems and challenges. Because of these challenges, the development of the Islamic economic system in Indonesia, in the future, must take further steps or development strategies to implement the Islamic economic system more optimally, such as adaptation to global needs and high competitiveness.</p><p>Tulisan ini menjelaskan tentang realitas fiqh muamalah di era revolusi industri 4.0. Tujuannya adalah untuk melihat peran dan implementasi fiqh muamalah terhadap kegiatan ekonomi Islam, terutama di Indonesia yang mayoritas penduduknya adalah Muslim. Jenis penelitian yang digunakan adalah penelitian normatif dengan pendekatan penelitian kepustakaan. Penelitian ini dikategorikan sebagai tipe analitik deskriptif, yang mencoba untuk menggambarkan dan memberikan analisis yang komprehensif tentang pengembangan fiqh muamalah di era modern ini, yang biasa disebut sebagai revolusi industri 4.0. Hasil penelitian ini menunjukkan bahwa ada perkembangan pesat yang terjadi di sektor ekonomi. Namun terlepas dari perkembangan ekonomi global yang cepat dan meningkatnya minat publik terhadap perbankan dan ekonomi Islam, Fiqh Muamalah menghadapi masalah dan tantangan besar. Karena tantangan ini, pengembangan sistem ekonomi Islam di Indonesia, di masa depan, harus mengambil langkah dan strategi pengembangan untuk mengimplementasikan sistem ekonomi Islam secara lebih optimal, seperti adaptasi terhadap kebutuhan global dan daya saing yang tinggi.</p><p> </p>
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Arifin, Zaenal. "Ushul Fiqh sebagai Kerangka Berpikir Santri Milenial Dalam Memecahkan Problematika Sosial Keagamaan". Hukum dan Demokrasi (HD) 23, n.º 2 (23 de julio de 2023): 68–79. http://dx.doi.org/10.61234/hd.v23i2.19.
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Studying the science of ushul fiqh in the pesantren tradition is significant for the discovery and formation of Islamic law. In fact, ushul fiqh is a mandatory subject that must be mastered by students from the Ibtidaiyah, Aliyah to Ma'had aly levels today. However, the majority of students who study ushul fiqh in Islamic boarding schools are stuck in a conservative paradigm, where studying ushul fiqh is only limited to something that is consumptive, read and memorized, without being contextualized and applied. In fact, Ushul fiqh must be able to be presented in the midst of society in a grounded logical and realistic manner, even ushul fiqh as the primary commodity of the santri in the methodology istinbat al-hukm must address the problems faced by contemporary society. That is the challenge for the students millennial generation in studying ushul fiqh today. In this paper, how to describe the activities of studentsnow salafiyah Islamic boarding schools (not salafi) in studying and understanding ushul fiqh with a descriptive-qualitative research approach model. So that what is studied in this paper is the paradigm of thinking in a community of millennial students in studying and developing ushul fiqh, when faced with social, cultural, political and economic environmental issues that require juridical Islamic law in the frame of religious texts. From the results of this discussion it can be seen that the millennial students' style of thinking in the development and dynamics model of ushul fiqh athoriqotul `Amala (work method) exploration of Islamic law is centered on; revitalization of ushul fiqh, text diversification (fahm nushus asy-syari'ah) and extension maqashid as-syari'ah, that is, the expansion in understanding the purpose of Sharia'h (Fahm maqashid as-syari'ah). Besides that, millennial students can use the ushul fiqh method as a methodthariqatu al a'mal, (work pattern). First, making maslahah a tool in setting the law.Second, match like the legal fatwa of the clergy, with the current situation and conditions.Third, operationalize Ushul Fiqh in Islamic law istinbat as a deductive method. And fourth, complete with Qawaid al-Fiqhiyyah.
Keywords: ushul iiqh, social problems, millennial santi
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Anwar, Khoirul. "AFIRMASI FIQH ATAS HUKUM ADAT DAN HUKUM NEGARA". LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 13, n.º 1 (29 de junio de 2019): 119–36. http://dx.doi.org/10.35316/lisanalhal.v13i1.452.
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There are many religious practices are found in the construction of fiqh, both ‘ubudiyah (vertical relations) and mu'amalah (horizontal relations), which are the results of the adoption of pre-Islamic Arabic traditions. Hajj, umrah, hadd al-zina and stealing, drinking khamr, qishas, diyat, qasamah and 'aqilah, until slavery and polygamy are examples of Arabic traditions (customary law) which are reformulated in the construction of fiqh. In the science of ushul fiqh, tradition gained attention, and even became one of the sources of Islamic law. In the context of life of nation and state, whatever state provisions can also be accommodated by fiqh. Therefore, customary law and also state law can be accommodated by Islam as long as it does not conflict with Islamic vision. And so, Islam does not become rigid and easily accepted by the people, as preached by the Prophet Muhammad SAW in Arab and Walisongo in Indonesia.