The Al-Sunnah Method in Protecting The Environment: Hadith Perspectives

Abstract: This article studies the Sunnah (including what the Prophet is saying and conducting) regarding crucial global issues, namely the environment. Prophet Muhammad had given directions to humankind to maintain the environment (including earth, water, air, and living things) from any corrupted acts. The Hadith books contain information on these issues. This study uses a qualitative methodology with a descriptive approach, collecting hadiths on the environment and maintenance, accompanied by the views of classical and contemporary scholars. The findings indicate that Prophet had talked about contemporary global issues like water protection, living things protection, including protection of plants, tree planting and reforestation, prohibition of tree cutting, animal protection and the means for not harming them, earth and land protection, a special topic on reviving dead land, air protection, and prohibiting polluting the air. If the world had implemented these directives, there would not be a current catastrophic environmental condition.Abstrak: Artikel ini membahas tentang Sunnah (dalam arti: ucapan dan perbuatan) Nabi terkait isu global yaitu isu lingkungan. Nabi Muhammad SAW. sudah memberikan arahan kepada umat manusia untuk menjaga lingkungan (mencakup: bumi, air, udara dan makhluk hidup) dari berbagai tindakan yang merusak. Hal itu tertuang di dalam hadits-haditsnya yang masih dibaca oleh setiap orang hingga hari ini. Studi ini menggunakan metodologi kualitatif dengan pendekatan deskriptif, mengumpulkan hadits-hadits yang terkait dengan lingkungan dan cara memeliharanya, disertai pandangan ulama klasik dan kontemporer. Temuan penelitian ini, Nabi telah berbicara seputar isu global saat ini, seperti perlindungan air, makhluk hidup – termasuk tumbuhan, penanaman pohon, penghijauan hutan, larangan pemotongan pohon- perlindungan hewan, tindakan menyakitinya, perlindungan tanah, serta topik khusus tentang peremajaan tanah tandus, perlindungan udara, dan larangan mengotorinya. Andai dunia menerapkan arahan ini, niscaya tidak terjadi malapetaka yang menimpa lingkungan sekarang.

INTEREST LOAN IN THE PERSPECTIVE OF ISLAMIC JURISPRUDENCE (COMPARATIVE STUDIES)

AbstractTrading is a fabric of our lives, where lending and borrowing has become a contemporaneous product.  What remains constantly changing is the models and means in the transaction.  In this day and age, banks issues loans through credit cards to clients for financial transactions with fixed maturity dates and balance limits.  Cardholders will be penalized for late payment should the due amount is not settled within the given grace period.  Another example in trading activity is when a company seeks public loan funding to cover investment projects.  The capital transaction is offered in an exchange of returns in interests and derivatives awarded to participating clients for certain contract durations.  These are called interest-based banks. Since the beginning of Islam, Prophet Muhammad, Peace be upon him, prohibited this practice, which at the time was engaged by his uncle, Al-Abbas. Prophet Muhammad, Peace be upon him, firmly said: "The first usury I eliminated was the usury belonging to my uncle al-Abbâs". Islamic Sharia strictly forbids charging additional fees for loans given to borrowers. What is permissible is a business agreement is via capital cooperation and profit-sharing, following a mutual contract, and not by levying loan charges in form of additional fees.  This paper examines the problems from the perspectives of Islamic law by presenting the opinions of the schools of Fiqh and making comparisons based on the literature from each school of thought.Keywords: Loan, Interest, Ribâ, Syarîˊat, Companion of Prophet Abstrak:Dalam interaksi dagang, pinjam-meminjam tidak dapat dilepaskan dari aktifitas manusia. Sejak dulu model ini sudah ada sezaman dengan keberadaan manusia. Yang berubah hanya sarana dan model. Di zaman ini, pinjaman bank berupa kartu kredit yang memberikan pinjaman dana kepada nasabahnya untuk dipakai dalam transaksi keuangan dengan limit tertentu dan jangka waktu tertentu. Apabila waktu yang ditetapkan berakhir, maka nasabah dikenakan denda dengan kewajiban membayar uang yang dipinjamkan ditambah denda atas keterlambatan. Contoh lain, perusahaan besar membutuhkan dana besar untuk proyek bisnisnya. Ia memerlukan tambahan modal, lalu menawarkan kepada public untuk memberikan pinjaman dalam waktu yang ditentukan dengan perjanjian akan memberi imbalan berupa “bunga” atas keikut-sertaan itu. Inilah yang disebut dengan pinjaman berbunga. Sejak awal Islam, praktik ini dilarang oleh Rasul yang dulu dijalankan oleh pamannya sendiri al-Abbas. Dengan tegas Rasul mengatakan: “Riba pertama yang kuhapus ialah riba pamanku al-Abbas”. Syari’at Islam melarang keras untuk mengenakan biaya tambahan atas pinjaman yang diberikan kepada peminjam. Yang dibolehkan ialah perjanjian bisnis dengan bentuk kerjasama permodalan dan pembagian keuntungan sesuai kesepakatan, bukan pembebanan atas pinjaman dengan mengenakan tambahan biaya atas pinjaman. Makalah ini menelaah masalah tersebut dari sudut pandang Hukum Islam dengan menampilkan pendapat mazhab-mazhab Fiqh dan melakukan perbandingan berdasarkan literatur masing-masing mazhab.Kata kunci : Pinjaman, Riba, Bunga, Syariˊat, Sahabat Nabi

Concept of Khiyār in Transaction in Islamic Law

Individuals conducting commercial transactions must carefully weigh-in determining factors prior to sales purchases, either related to goods or pricing. After all, matters are secured, the involved parties can advance with a sales purchase agreement.  Nonetheless, a transaction can typically be canceled post an agreement, due to circumspection on part of the seller or buyer, who is allowed to annul his/her initial plan. Islamic Sharia gives rights to transaction cancellation or activation, and this concept is called “Khiyār”. Various mazhab (Islamic schools of jurisprudence) give consent to Khiyār and its enabling guidelines.  An example is in a case of defective products or discrepancy on the merchant's original product description, etc.  However, depending on the individual situations, all mazhab can either have consensus or disagreement on the nature of Khiyār.  This paper emphasizes the debates due to its relevancy in today’s market, which warrants further development into broader consumer protection.  A qualitative methodology is used for comparison between various mazhab relating to Khiyār based on Fiqh literature. a Khiyār becomes a right for both the seller and buyer.  But, depending on each unique condition, it can also be invalidated.

The Toxicity and Antibacterial Properties of Calamus ornatus Bl. Rattan Fruit

Calamus ornatus Bl., locally known as rotan mantang or rotan seuti is one of the commercial rattan species growing in the forests of East Borneo. Its fruit is edible, like the fruits of other species of rattan, and it has been used by the local people as traditional medicine to treat stomachache or toothache. Until recently, there has not been any study investigating the benefits of the fruit for medicinal or other purposes. This research aimed to discover the bio-activity potentials of Calamus ornatus Bl. fruits by identifying its toxicity level and antibacterial potentials. The parts of the fruit (pericarp, flesh, and seed) were extracted using ethanol as solvent to extract samples. The toxicity was analyzed by using the Brine Shrimp Lethality Test (BSLT) method while the antibacterial activity was tested using a well diffusion method. Low toxicity was found in the flesh, whereas the pericarp and the seed were non-toxic. Antibacterial activity against Escherichia coli was found in the pericarp and the seed, while antibacterial activity against Streptococcus mutans was found in the pericarp and the flesh

Antioxidant Assay of the Ethanolic Extract of Three Species of Rattan Fruits using DPPH Method

The bioactivity of some species of rattan fruit has been previously studied and it was found that it has potential antioxidant agents. This study was conducted to determine the antioxidant content in three species of edible rattan fruit, namely Calamus manan Miq., Calamus ornatus Bl. and Calamus caesius Bl by using the DPPH method, whereby the test was carried out on the pericarp, flesh, and seeds of each fruit. The research findings revealed that phytochemical compounds, i.e. flavonoids, tannins, and triterpenoids are found almost in all parts of the fruit, while steroid is not found in any of the three species of the fruit. The antioxidant activity found in the fruit of C. caesius Bl is strong, meanwhile the antioxidant activity in the fruit of C. manan Miq only strong in its pericarp and seeds, but it is moderate in its flesh. The antioxidant activity found in the fruit of C. ornatus Bl. is strong in its pericarp and seeds, but it is moderate in its flesh. Therefore, these three species of rattan fruit are potential as antioxidant agents

ربا القرض في المعاملات المعاصرة في ميزان الإقتصاد الإسلامي

Borrowing is a transaction that has been taking place from the earliest human civilisation. Islam encourages its followers to lend others who need it and promises big reward. Islam prohibits any exploitation of people in difficulty by asking for more than what has been borrowed, in any form, either in the form of additional money or in services. In current modern era, someone cannot escape from Bank as an institution that provides a product of lending money to their customers. However, the compensation of the loan is the Bank requires additional payment in some percentage on top of the capital that being borrowed as per defined in the loan agreement when customer pay off the loan, either paying with cash or instalment. The Bank will apply a charge to the borrower when the repayment of the instalments or the pay off is overdue. There are also additional charges such as administration fee that is charged to the customers. DOI: 10.15408/ajis.v17i2.623

موقف أهل السنة و الشيعة نحو العترة النبوية دراسة تخليلية لحديث "كتاب الله وعترتي..."

Abstrak: Pandangan Ahl Sunnah dan Syi‘ah terhadap Hadis Ahl al-Bayt. Hadis (kitâballâhi wa ‘itraty…) merupakan salah satu hadis yang menimbulkan perdebatan sengit antara dua aliran dalam Islam: Ahl Sunnah dan Syi`ah. Tulisan ini berupaya memaparkan persepsi kedua aliran tentang Ahl al-Bayt yang merujuk pada jalur sanad hadis ini dan menjelaskan kekuatan dalil al-Qur’an dan hadis sebagai pendukung argumentasi kedua aliran ini. Penulis menyimpulkan bahwa bagi kaum Syi`ah hadis ini dianggap sahih sehingga dijadikan pijakan dalam doktrin mereka tentang Ahl al-Bayt (keluarga). Mereka juga hanya membatasi keluarga Nabi pada ‘Ali, Fathimah, Hasan dan Husein saja. Sebaliknya, kelompok Ahl Sunnah berpendapat hadis ini dha‘îf karena terdapat perawinya yang cacat, meskipun sebagian mereka ada yang dapat menerima hadis ini karena adanya faktor penguat dari sanad lain, sehingga berimplikasi pada pemahaman mereka terhadap Ahl al-Bayt yang tidak hanya terbatas pada keempat sosok tersebut.Abstract: Ahlussunnah and Syi’ah’s Views on the Hadis Ahl al-Bayt. The Prophetic tradition (kitâballâhi wa ‘itraty…) is one of the most debated hadiths amongst the two mainstreams Islam: Ahl Sunnah dan Syi`ah. This paper tries to elucidate the understanding of both sects on Ahl al-Bayt by referring to the chain of transmitters of this hadith while explaining the quality of the Quanic and Tradition arguments as s support for their opinion. The witer comes to the conclusion that, for the Syi’ah this hadith is perceived as reliable and thus it becomes the bases for their doctrine of Ahl al-Bayt. They also confine the Prophet family to only Ali, Fathimah, Hasan and Husein. For Ahl Sunnah, however, they hold that such hadith is unreliable due to its weak transmitter, although some of them accept it with the availability of other lines of transmitters and thus imply in their understanding of  Ahl al-Bayt which is not only limited to the four mentioned figures.  Kata Kunci: takhrîj hadis, Ahl al-Bayt, Ahl Sunnah, Syi’a