8 research outputs found
EPISTIMOLOGI INTEGRASI INTERKONEKSI KEILMUAN PERSPEKTIF IMAM SYATIBI
No full textThe concept of interconnection is a new and basic paradigm in science structure inthe last decade. One of the wellknown ulama (islamic scholar), Syatibi, initiatedintegration and interconnection in the area of islamic knowledge. He is able tosyncronize religion, philosphy and science. His monumental words give phylosopicalformulation in islamic areas so called alkullyad (Universal Principle). The purposeof islamic universal (Maqashid Syariah) is implemented in the form of primary ( Aldharuriyat), Secundary (al-hajiyat) and Tertiery (al-tahsiniyat). Ideally, in syatibisview, the concept of Alkuliyat should cover all of the aspects of islamic studies
PRINSIP DASAR FILOSOFI EKONOMI ISLAM DALAM KONTEKS MODERN (PERSPEKTIF MAQASHID SYARIAH)
No full textIndeed what distinguishes the Islamic economic system from other economic systems such as capitalist and socialist economic system lies on its foundation as the foundation of Islamic economics it self. The foundation is the basis of the philosophical ideology of Islamic economics. The foundation of tawhid, justice and balance and benefit must always be accompanied in every Islamic economic activity. These foundations will ultimately lead to the realization of true prosperity (al-falah). The true well-being of man in the economic perspective of Islam is a condition in which the five primary needs (al-dharuriyat al-khams) described above are preserved and assured of existence in human life itself. Maintenance of religion, necessitates every human being given freedom and freedom to develop the potential of faith and implement it in everyday life. In contemporary language, man is given the freedom to develop his spiritual intelligence. Furthermore, hifz alnafs (self-development potential) is also a human condition given the freedom to organize its life. Indeed there is no power and power that threatens his life. While hifz al-'aql is a human condition in which everyone is given the freedom to develop the potential of dhikr and fikirnya and simultaneously with it also given the opportunity to access the latest sources of science
Al-'Urf Theory and Its Relevance to Contemporary Jurisprudence Issues
Full text linkOne of the syar'i arguments in the study of ushūl fiqh is the al-’urf argument. In classical ushūl fiqh books, the argument of al-’urf tends not to be a special discussion chapter, but it is included in various studies of ushūl fiqh when a mujtahid performs legal istinbāth. It means that al-’urf becomes an external determining factor in the legal istinbāth process. Therefore a mujtahid, as required by Imam Syatibi, must master two sets of ijtihad; (1) Understanding and mastering the arguments (fiqh al-nash), and (2) Understanding the conditions under which the texts or propositions will be applied (fiqh al-wāqi'). The study of al-’urf is closely related to the second point: understanding the situation and conditions when doing legal istinbāth. It is where the urgency of the argument of al-’urf in the legal istinbāth process is seen. This study found that: (a) For the law to be established to find its purpose and benefit, a mujtahid must consider the al-’urf argument as a proposition from outside the existing text (nash) or as accompanying arguments for other arguments. (b) In subsequent developments (modern era), legal changes are not only determined by changes in conditions (al-ahwāl), times (al-azminah) and places (al-amkinah), but in subsequent developments also triggered by other changes. such as changes in the information, changes in the level of human need for certain objects, changes in the level of human abilities, changes in the matter of 'general al-balwā (inevitable needs). All of these are factors other than those that are generally recognized. (c) New (contemporary) problems that arise due to the development of science and technology (science) require a mujtahid to understand the various new problems that exist, especially in the fields of medical, economic and technological progress. By understanding the various changes and changes in the situation, condition, and place, it is hoped that the new laws are required to find their purpose (benefit) and wisdom. All of the problems in this research are examined with a library research approach while contextualizing new contemporary issues. Salah satu dalil syar’i dalam kajian ushūl fikih adalah dalil al-’urf. Dalam buku-buku ushūl fikih klasik, dalil al-’urf cenderung tidak menjadi bab pembahasan khusus, namun ia masuk dalam berbagai kajian ushūl fikih ketika seorang mujtahid melakukan istinbāth hukum. Artinya al-’urf menjadi faktor eksternal penentu dalam proses istinbāth hukum. Karena itu seorang mujtahid, sebagaimana disyaratakan Imam Syatibi, harus menguasai dua perangkat ijtihad; (1) Memahami dan menguasai dalil (fiqh al-nash), dan (2) Memahami situasi kondisi dimana nash atau dalil akan diterapkan (fiqh al-waqi’). Kajian al-’urf sangat berkaitan dengan poin kedua, yaitu memahami situasi dan kondisi ketika melakukan istinbāth hukum. Disinilah, terlihat urgensi dalil al-’urf dalam proses istinbāth hukum. Dari rumusan-rumusan masalah yang dikemukakan, maka ditemukan kesimpulan penelitian ini sebagai berikut: (a) Agar hukum yang ditetapkan menemukan tujuan dan kemaslahatannya, maka seorang mujtahid harus mempertimbangkan dalil al-’urf sebagai dalil dari luar teks (nash) yang ada atau sebagai dalil pendamping bagi dalil-dalil lainnya. (b) Dalam perkembangan selanjutnya (era modern) perubahan hukum tidak saja ditentukan oleh perubahan kondisi (al-ahwāl), zaman (al-azminah) dan tempat (al-amkinah)saja, namun pada perkembangan selanjutnya juga dipicu oleh perubahan-perubahan lainnya seperti perubahan informasi, perubahan tingkat kebutuhan manusia terhadap objek tertentu, perubahan kadar kemampuan manusia, perubahan dalam soal ‘umum al-balwa (kebutuhan yang tak terelakkan). Semua ini adalah faktor-faktor lain diluar faktor-faktor yang umumnya dikenal. (c) Persoalan-persoalan baru (kontemporer) yang muncul karena perkembangan sains dan teknologi (ilmu pengetahuan) mengharuskan seorang mujtahid untuk memahami berbagai persoalan baru yang ada terutama dalam bidang kemajuan kedokteran, ekonomi dan teknologi. Dengan memahami berbagai perubahan, disamping perubahan situasi, kondisi dan tempat, maka diharapkan hukum-hukum baru yang diistinbāthkan menemukan tujuan (kemaslahatan) dan hikmahnya. Semua persoalan yang ada dalam penelitian ini dikaji dengan pendekatan kajian kepustakaan (library research) sembari melakukan kontekstual terhadap persoalan-persoalan baru kontemporer.
The Interface of Maqashid al-Shariah with Human Cognitive Capacity and AI Innovation
Full text linkHuman innovation in the form of increasingly advanced and intelligent technologies, such as Artificial Intelligence (AI), has raised new challenges particularly for the Muslim community. One such issue concerns the role of reason (ʿaql) as a primary instrument inherent in human beings and as a central component in understanding and applying Islamic law (shariʿah). Maqoshid al-shariʿah, as explained in Islamic legal theory, aims to safeguard and promote the welfare (mashlaḥah) of humanity. This welfare is manifested through ḥikmah (wisdom), one of whose core principles is the preservation of intellect (hifz al-ʿaql). Therefore, this study seeks to elaborate on the principle of hifz al-ʿaql in relation to the utilization of Artificial Intelligence (AI) in the understanding and application of Islamic teachings. Using a qualitative approach and literature study, this research explores how Artificial Intelligence (AI) is positioned within the framework of Islamic values whether as a tool that promotes welfare or as a potential threat to the authority and responsibility of human reasoning. The findings indicate that Artificial Intelligence (AI) cannot replace the function of human reason in the realm of shariʿah, as it lacks will, intention, and moral accountability. However, Artificial Intelligence (AI) can serve as a medium or intermediary that assists in understanding, deriving, and implementing legal rulings, provided that its use is guided and supervised by the dynamic principles of maqoṣhid al-shariʿah. Hence, maqoshid al-shariʿah serves as a foundational framework to regulate and direct the use of Artificial Intelligence (AI) in a manner that aligns with the welfare objectives defined by Islamic law. In conclusion, the relationship between the protection of human intellectual capacity (ḥifẓ al-ʿaql) and the sophistication of Artificial Intelligence (AI) can be harmonized through a strong grounding in maqoshid al-shariʿah
Isyarat al-QurÔÇÖan tentang Nafkah bagi Kerabat
No full textFrom a number of tafsir books it is known that no mufassir views giving to relatives-what is meant by the Qur'an-is zakat. But the the opinion of the scholars of jurisprudence who allow zakat on relatives and even they consider that relatives are people who are more important than others. This study intends to know the view of the Qur'an related to the living of relatives. Therefore, the author seeks to conduct research library (library research) using the method of tafsir mawdhu'i. Based on the results of this study the authors conclude that the rights of relatives in the form of material contained in the Qur'an is not related to the issue of zakat, but the Qur'an emphasizes those who are able to provide a living to relatives in accordance with the ability
PEMBERIAN UPAH PEMOTONGAN HEWAN QURBAN MENURUT HUKUM ISLAM (Studi Pada Masyarakat Tanjung Barulak Kab. Tanah Datar)
Full text linkEvery year Muslims commemorate the feast of Idhul Adha. One form of celebration is done by sacrificing. Sacrifice is an amaliyah service whose provisions are regulated in Islam. Sacrifice according to etymology comes from Arabic, namely qaraba which means close. The word qurban is commensurate with the word al-udhiyyat which is defined as the name of an animal slaughtered on the Idhul Adha feast day and tasyrik days to draw closer to Allah. Whereas the term sacrifice means the slaughter of certain animals with the intention of drawing closer to Allah SWT, which is performed on the feast of Idhul Adha or in the days of Tasyrik which is the 11th, 12th and 13th of Dhulhijah. However, in Indonesia the implementation of slaughtering sacrificial animals in each region is carried out differently. Especially giving wages for slaughtering sacrificial animals. This article uses the analytical content method for the syllables' arguments and also uses the field research method, which is to gather information in the field related to the wages of slaughtering sacrificial animal sacrifices that occur in the middle of the community, especially the Tanjung Barulak district. Tanah Datar. The implementation of slaughtering sacrificial animals in the middle of the community is carried out differently. This is because this is a tradition that has been passed down for generations, both wages given in the form of meat, head, feet or parts of sacrificial animals are a reward for people who cut or clean sacrificial animals. The wages were still given but did not take from the sacrificial animal and then replaced the wages in the form of money taken or requested and collected from the sacrificial participants.
Halal Certification and Contract Validity in Islamic Law
Full text linkAbstract: This study investigates the implementation of halal certification at Sogogi Shabu & Grill, a franchise restaurant located in Bukittinggi, Indonesia. Using an empirical legal approach with qualitative methods, data were obtained through field observation, interviews with key stakeholders including the Halal Product Guarantee Agency (BPJPH) and restaurant staff, as well as documentation. The research reveals that the certification process involves submitting documents via the SiHalal platform, completing payments, and awaiting certificate issuance, which typically takes one to four months. As a franchise, Sogogi Shabu & Grill Bukittinggi does not undergo an independent certification process but instead relies on the central franchise certification acquired in November 2022. The certification scope includes food and beverages, raw materials, additives, auxiliary ingredients, and equipment. However, ambiguities remain in the sale-purchase agreement of the All You Can Eat (AYCE) concept, particularly concerning the imposition of penalties, which do not align with the fundamental objective of a valid Islamic contract (MaudhuÔÇÖ al-ÔÇÿAqid), namely, the lawful transfer of goods. Furthermore, such AYCE practices and penalty clauses are not yet covered by the halal certification framework regulated by BPJPH. This raises critical questions about the integration of commercial contract practices within the scope of halal regulation.┬
TOKOH FALAK MINANGKABAU (STUDI PEMIKIRAN SAADOEDDIN DJAMBEK DAN TAHIR JALALUDDIN)
No full textThis paper talks about the contribution of the Minangkabau Falak figures about dawn in Indonesia. At this time of dawn in Indonesia which is used as a reference or guideline of the Ministry of Religion that is the result of the thoughts and ijtihad of the previous scholars who are still in use today for the height and position of the sun at the time of the dawn of Sadiq -200. The clerics and celestial figures who be ijtihad about dawn with the -200 position came from Minangkabau namely Saadoeddin Djambek which is famous for the books of prayer and fasting in the polar regions. Saadoeddin djambek set -200 by quoting the opinion of his teacher, Sheikh Muhammad Tahir Jalaluddin al-Minangkabawi about determining the prayer time in Pati Kiraan and Nukhbah at-Taqrîrât fîHisâb al-Auqât was Samt al-Qiblah bi al-Lughâritmât. Determination of the height of the sun at the -200 position is based on geographical observations and considerations due to the factor of Indonesia that is close to the equator and influenced by astronomical data used, solar height and its correction as well as the determination of latitude and longitude
