10,484 research outputs found
TELAAH TENTANG HAK WARIS KERABAT NON-MUSLIM PERSPEKTIF MAQASHID SYARIAH AHMAD AR-RAISUNI
Full text linkOne of the discussions in inheritance law is about the causes of inheritance and its barriers. Things that can hinder inheritance include religious differences between heirs and heirs. The underlying proposition is the hadith of Osama ibn Zaid according to the narration of Bukhari Muslim. In this case there must be a fairly sharp analysis of the hadith because it cannot be denied that there are many kinship relationships that have different beliefs and there will be many benefits.
Thus the formulation of the problem was born as follows: (1) What is the view of Islamic law regarding the giving and receiving of inheritance from non-Muslim relatives? and (2) What is the perspective of Ahmad ar-Raisuni\u27s maqasid sharia regarding the giving and receiving of inheritance from non-Muslim relatives?. The purpose of this study is to describe the views of Islamic law regarding the giving and receiving of inheritance from non-Muslim relatives and to describe Ahmad ar-Raisuni\u27s maqasid sharia perspective on the giving and receiving of inheritances from non-Muslim relatives.
To answer the formulation of the problem, this study uses a type of library research (library research). The object of this research is Ahmad ar-Raisuni\u27s maqasid sharia perspective on the giving and receiving of inheritance from non-Muslim relatives. Analysis of the data in this study used a descriptive method, namely describing and then analyzing the giving and receiving of inheritance from non-Muslim relatives from the perspective of Ahmad ar-Raisuni\u27s sharia maqasid.
The results of this study are: (1) The views of scholars regarding the giving and receiving of inheritance from non-Muslim relatives are divided into two. First, they only allow Muslims to receive inheritance from non-Muslim relatives. Second, they completely forbid either giving or receiving inheritance to non-Muslim relatives. (2) The issue of giving and receiving inheritance from non-Muslim relatives when it is associated with Ahmad ar-Raisuni\u27s maqasid shari\u27a, will result in a law being allowed, taking into account the illat, arguments and benefits contained in the inheritance
Ikhtisar Al-Raisuni Atas Maqashid Al-Syari’ah (Studi Pemikiran Maqashid Al-Raisuni)
No full textUpaya perumusan konsep maqashid al-syari’ah, Ahmad al-Raisuni banyak dipengaruhi oleh Imam Haramain, Izzuddin bin Abdul Salam, Imam al-Syathibi, Thahir bin Asyur, dan 'Allal al-Fasi. Selain mengungkapkan maqasid al-syari'ah menurut versinya, ia juga menjelaskan kembali pandangan-pandangan ulama terdahulu. Sehingga pemikiran Imam al-Syathibi memberikan peran yang sangat dominan. Ahmad al-Raisuni membagi konsep maqashid al-syari’ah menjadi tiga bagian, yaitu maqashid umum, khusus, dan parsial. Berdasarkan kelompok ini, Ahmad al-Raisuni menetapkan empat kaidah dasar di mana sesuatu dapat dikatakan maqashid jika memenuhi kualifikasi keempat kaidah tersebut, yaitu: 1) setiap aturan hukum syariat memiliki motif; 2) setiap maqashid harus memiliki dalil yang sahih; 3) adanya urutan tingkatan maslahah dan mafsadah; dan 4) membedakan antara al-maqashid dan al-wasa'il.Upaya perumusan konsep maqashid al-syari’ah, Ahmad al-Raisuni banyak dipengaruhi oleh Imam Haramain, Izzuddin bin Abdul Salam, Imam al-Syathibi, Thahir bin Asyur, dan 'Allal al-Fasi. Selain mengungkapkan maqasid al-syari'ah menurut versinya, ia juga menjelaskan kembali pandangan-pandangan ulama terdahulu. Sehingga pemikiran Imam al-Syathibi memberikan peran yang sangat dominan. Ahmad al-Raisuni membagi konsep maqashid al-syari’ah menjadi tiga bagian, yaitu maqashid umum, khusus, dan parsial. Berdasarkan kelompok ini, Ahmad al-Raisuni menetapkan empat kaidah dasar di mana sesuatu dapat dikatakan maqashid jika memenuhi kualifikasi keempat kaidah tersebut, yaitu: 1) setiap aturan hukum syariat memiliki motif; 2) setiap maqashid harus memiliki dalil yang sahih; 3) adanya urutan tingkatan maslahah dan mafsadah; dan 4) membedakan antara al-maqashid dan al-wasa'il
THE IDEA OF MAQASHID SYARIAH: THE FOUNDATION OF IJTIHAD IN AHMAD AR-RAISUNI's VIEW
Full text linkThis paper explores the ideas of the maqashid al-syari'ah Ahmad ar-Raisuni. This study is carried out within the framework of library research, reference sources and data are collected from book publications, scientific journals, research reports, websites and other documents that support the study. The data obtained were analyzed and described using descriptive analysis. From the data analysis, it can be concluded that Ahmad ar-Raisuni in his view of his maqasid was heavily influenced by his predecessor maqashid experts. Among them are Imam Haramain, Izzuddin bin Abdul Salam, Imam al-Syatibi, Tahir bin Asyur and 'Allal al-Fasi. In this context, al-Syatibi's thought provides a dominant role and contribution which can be seen through the quote of maqashid al-Syatibi used by Ahmad ar-Raisuni in several of his works. Ahmad ar-Raisuni divided the concept into three parts, namely general, special, and partial maqashid. This division refers to the division of the concept of maqashid al-syari'ah according to Tahir bin Asyur. From this division, then Ahmad ar-Raisuni established four basic rules of maqashid al-syari'ah, namely: 1) Every law rule syari'at mu'allah; 2) Every maqashid must have valid arguments; 3) The order of maslahat and mafsadat levels; and 4) Distinguishing between al-maqashid and al-wasa'il. The benefits of studying maqashid al-syari'ah according to Ahmad ar-Raisuni are that maqashid is the direction of the mujtahids, a method of thinking and analyzing, opening and closing facilities, paying attention to human goals, eliminating boredom and fostering work ethics, and being a da'wah tool
Ijtihad fiqih islam : meretas jalan kebangkitan umat/ Ar-Raisuni, Ahmad; (dan Muhammad Jamal Barut)
No full textx, 230 hal.; 20 cm
Konsep moderasi dalam Alquran: aplikasi teori maqasid al-qur'an Ahmad al-Raisuni terhadap Term Wasat
Full text linkDi setiap periode waktu, manusia memiliki paradigma berbeda dalam memandang sesuatu. dunia telah terkotak pada dua kutub diametral esktrem, radikal dan liberal. Moderasi kemudian hadir sebagi jalan tengah yang berdiri di atas norma keadilan dan keseimbangan dalam pandangan, sikap, dan perilaku. Moderasi selalu menjadi solusi terbaik dalam meminimalisir konflik, menjaga kerukunan, dan membangun peradaban. Islam sebagai agama yang moderat menuliskan pesan teologis dalam Alquran perihal moderasi menggunakan bahasa wasatiyyah yang terepresentasi melalui kata wasata dan rangkaian derivasinya, yaitu wasatan, awsat, awsatuhum, wusta, dan wasatna. Melalui metodologi tafsir maqasidi kelima term wasat diteliti sehingga ditemukan konsep moderasi yang relevan dengan maqasid al-Qur’an. Teori maqasid al-Qur’an memiliki momentum akademiknya belakangan ini dan melalui salah satu tokoh maqasid kontemporer Ahmad al-Raisuni, penafsiran pada term wasat{ dilakukan melalui dua metode, pertama, menyimpulkan maqasid ayat berdasarkan interpretasi mufasir maqasidi. Kedua, menginduksi maqasid ayat dan mengukur relevansinya dengan maqasid umum Ahmad al-Raisuni. Ekstraksi maqasid al-Qur’an yang dirumuskan Ahmad al-Raisuni memang lebih mengedepankan hasil ijtihad para mufasir dan terikat dengan nuansa maqasid al-shari’ah. Meski demikian teori maqasid al-Qur’an Ahmad al-Raisuni tetap bisa menjadi perspektif alternatif dalam mengkonklusi gambaran secara konseptual moderasi dalam Alquran yang berorientasi pada aspek duniawi maupun ukhrawi, pijakan dalam membangun kehidupan sosial-keagamaan yang harmonis, dan upaya merealisasikan nilai-nilai keadilan dan kesetaraa
Prof. Dr. H. Ahmad Daudy, MA (Rektor IAIN Ar-Raniry Periode 1972-1976)
No full textArtikel ini menyajikan profil ringkas Prof. Dr. H. Ahmad Daudy, MA (Rektor IAIN Ar-Raniry Periode 1972-1976). Ulasan dimulai dengan asal-usul pendidikannya, riwayat pekerjaan, kepemimpinan, karya-karyanya, dan keterlibatan/konstribusinya terhadap pemecahan konflik Aceh. Artikel ditutup dengan pandangan/perspektif Prof. Ahmad Daudy terhadap perkembangan IAIN Ar-Ranir
Konstruksi Pemikiran Ahmad Al-Raisuni dalam Perspektif Maqashid al-Syari’ah dan Implikasinya terhadap Fiqh Politik di Indonesia
Full text linkClassical political fiqh literature is often no longer relevant to the dynamics of modern society, especially in the context of plural and heterogeneous Indonesia. This research explores Ahmad Ar-Raisuni's thoughts through the perspective of Maqasid al-Syari'ah to reconstruct political fiqh in accordance with the needs of the times. By focusing on central issues such as democracy, state format, leader criteria, and the implementation of Islamic sharia, this research offers a new approach that integrates maqasid values with Indonesia's political reality. The results show that maqasid-based political fiqh can encourage legal reforms that are more inclusive, just and contextual, and support the development of public policies that are oriented towards the welfare of society. This approach is an important foundation in creating a dynamic Islamic political framework, without abandoning the principles of sharia.
Literatur fikih politik klasik sering kali tidak lagi relevan dengan dinamika masyarakat modern, khususnya dalam konteks Indonesia yang plural dan heterogen. Penelitian ini mengeksplorasi pemikiran Ahmad Ar-Raisuni melalui perspektif Maqasid al-Syari'ah untuk merekonstruksi fikih politik yang sesuai dengan kebutuhan zaman. Dengan fokus pada isu-isu sentral seperti demokrasi, format negara, kriteria pemimpin, dan implementasi syariat Islam, penelitian ini menawarkan pendekatan baru yang mengintegrasikan nilai-nilai maqasid dengan realitas politik Indonesia. Hasil penelitian menunjukkan bahwa fikih politik yang berbasis maqasid dapat mendorong pembaruan hukum yang lebih inklusif, adil, dan kontekstual, serta mendukung pengembangan kebijakan publik yang berorientasi pada kesejahteraan masyarakat. Pendekatan ini menjadi landasan penting dalam menciptakan kerangka politik Islam yang dinamis, tanpa meninggalkan prinsip-prinsip syariat
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