ARAK DAN MINUMAN-MINUMAN YANG MEMABUKKAN MENURUT PANDANGAN ULAMA EMPAT MAZHAB DAN FATWA

Syariat Islam telah mengharamkan penggunaan arak sebagai minuman dan telah menetapkan hukuman hudud kepada pesalah. Isu permasalahan yang timbul adalah dengan adanya pelbagai jenis minuman selain arak pada masa kini yang juga boleh memabukkan baik dengan prosesnya secara mutlak seperti bir mahupun perubahannya secara semula jadi seperti perapan anggur. Isu tersebut telah dibahaskan oleh para ulama’ fuqaha’ 4 mazhab. Arak bukan sahaja minuman yang dihasilkan dari perahan buah anggur, malah para ulama’ fuqaha’ empat Mazhab juga mendefinisikan arak sebagai segala minuman yang memabukkan. Akan tetapi, terdapat perselisihan pendapat antara mereka mengenai beberapa keadaan yang membolehkan sesuatu minuman itu dikategorikan sebagai arak. Mereka bersepakat dalam menetapkan 40 sebatan bagi hukuman had minum arak. Namun, Mazhab Hanafi berbeza dalam membahagikan hukuman had minum arak kepada dua iaitu hukuman had minum dan had mabuk. Selain itu juga, mereka mempunyai pandangan yang berbeza tentang syarat perbuatan minum itu bagi mensabitkan seseorang bersalah serta dihukum had minum arak. Oleh itu, kajian ini dibuat bagi menjelaskan perbezaan pendapat tentang arak di kalangan empat mazhab Islam dan fatwa ini. &nbsp

الأجرة ÙÙŠ منظور مذهبي الشاÙعي والحنبلي: دراسة مقارنة: Al-Ujrah From Al-Shafi'i and Hanbali Mazhab: A Comparative Study

كانت الأجرة مبدأ المقابلة الأعمال والخدمات. وهي من الأعمال قديما وحديثا ÙÙŠ المعاملات. سو٠يدرس ÙÙŠ هذا البحث عن مقارنة الأجرة ÙÙŠ منظور مذهب الشاÙعي والحنبلي ثم تدريس المقارنة بينهما. وهناك العناصر متساوية من حيث مبدأ الأجرة والصلة بينهما. وانطلاقا من هذا، تهد٠الباحث ليوضح Ù…Ùهوم الأجرة منظور المذهب الشاÙعي والحنبلي، وتوضيح اصطلحات أخرى التي تشبه بمÙهوم الأجرة، وتقارن حكم الأجرة بين مذهبين ÙÙŠ بعض القضايا. استخدمت الباحثة ÙÙŠ كتابة البحث وجمع المعلومات حوله: المنهج الوصÙÙŠ ليان الأجر،  والمنهج الاستقرائي ستقوم الباحثة ÙÙŠ هذا المنهج بجمع جميع المعلومات المتعلقة باستخرج هذه المعلومات من كتب التراث، والمقالات العلمية والمجلات التي تتعلق بالأحكام. ثم المنهج الاستنباطي وذلك لبيان أدلتهم ÙÙŠ الموضوع والأحكام، وضع مقارنة بين المذهبين. على هذا النحو، وقد توصلت الباحثة ÙÙŠ نهاية الدراسة إلى نتائج البحث منها معرÙØ© أدلة الشرعية على جواز الأجرة  التي اعتمد عليها أدلة المعتبرة، وأن يعر٠هناك خلاÙا ومتساويا بين المذهبين ÙÙŠ بعض القضايا منها أخذ الأجرة على تعليم القرأن وعلوم الشريعة ÙˆÙÙŠ تجهيز الميت، واصطلاح آخر التي متساوية بعناصر الأجرة هو الجعالة والإجارØ

The Concept of Qath`i and Zhanni and Its Implication to Religious Behavior among Muslim Communities in Lombok

The difference in understanding of the concepts of qath`i and zhanni is the root of the problem that causes conflict among Muslims, especially among the Salafi and non-Salafi communities. This study aims to determine the concepts of qath`i and zhanni, the response of the Salafi and non-Salafi communities to the concepts, and its implications in shaping their religious behavior. This study used a descriptive qualitative approach with a case study method and a field research design. Collecting data using observation, interview, and documentation techniques. The data analysis technique uses the description, interpretation, criticism, and conclusion stages. The results of this study indicate that the concepts of qath`i and zhanni are used by ulama Ushul Fiqh to analyze legal texts from the linguistic aspect that are used as standards for assessing the legality and validity of the law. Salafi and Non-Salafi communities agree on qath`ias an inviolable conception, whereas zhanni is not considered. Methodological differences in identifying the concept of qath`i and zhanni areas have implications for religious behavior among Muslims in Lombok, Mataram. By using a textual approach and ignoring the contextual approach, Salafis consider laws that are still in a clear area as qath`i. On the other hand, Non-Salafis use textual and contextual approaches to conclude that the law that is still being debated is zhanni

Retakaful from syariah perspective: a comparative study

Retakaful is an arrangement to risk of retention limit funding takaful. Similarly, risk arrangements are operated by reinsurance to insurance funding. But, how is the retakaful legal status in Islamic law and the differences between reinsurance. The objective of this study is to identify the status of the retakaful in Islamic law and identify the differences between reinsurance. The study to found that retakaful is prescribed and an alternative to reinsurance, as well as a method of financial protection against the various risks of the takaful industry in excess of the retention limit, which may occur at any time in accordance with the principles of Sharia. Also in this method of risk arrangements, It is found that there are very significant differences in risk between retakaful and conventional reinsurance

The Management of Death Charity Financial Fund: A Study of Principles and it's Application in Ar-Rahmah Sungai Buaya Mosque, Rawang, Selangor Malaysia

Purpose:   This study aims to identify the management of the Death Charity Financial Fund (DCFF) through the approach of principles and practices implemented at Ar-Rahmah Sungai Buaya Rawang mosque, Selangor, Malaysia.   Theoretical framework:  Death Charity Financial Fund (DCFF) is an initiative in collecting donations in preparation for death. The rising cost of funeral expenses has pushed the government, non-governmental organizations (NGOs), and mosque institutions to establish a death charity financial fund. However, the local community considers the mosque a suitable entity for administering the Death Charity Financial Fund. Due to there is no specific law on how to manage it, its applicability differs depending on the mosque.   Design/Methodology/Approach: This study adopted a qualitative approach that involved conducting semi-structured interviews with two academicians and mosque manager who are directly involved and responsible for managing the DCFF. In the meantime, through a quantitative approach, managed to gather 70 respondents from communities.   Findings:   The results of the study found that the principles and application of DCFF in mosque institutions have been in accordance with Shariah and law.   Research, Practical & Social implications:  The implications of this study found that the establishment of a DCFF is to lessen the burden on the deceased person's family, particularly for those from lower socioeconomic backgrounds.   Originality/Value: The study is expected to benefit the community in providing supplies on the day of death, so that family members feel light and easy in financing the funeral management. Also contribute to a financial management system that is required to be made by the Death Charity Financial Fund member group in a comprehensive manner.

PERWARISAN TANAH ADAT/ULAYAT DI INDONESIA DAN MALAYSIA DALAM ADAT PERPATIH : SATU TINJAUAN SYARAK

Dalam adat perpatih yang diamalkan sehingga ke hari ini, pusaka ini dianggap sebagai harta milik seluruh ahli keluarga yang diwariskan secara turun temurun melalui pihak perempuan (garis keturunan ibu). Berdasarkan kepada hukum warisan Islam (faraidh), amalan adat perpatih dalam pembahagian harta pusaka tinggi (tanah adat/ulayat) ini dilihat bercanggah dengan hukum yang telah ditetapkan dalam Islam. Walaubagaimanapun, terdapat perbezaan pandangan dalam menerima amalan ini di kalangan masyarakat. Ada yang menerimanya sebagai satu amalan yang berdasarkan kepada pendekatan hukum wakaf keluarga (waqaf dzurri) dan ada juga yang menentangnya serta menganggapnya sebagai satu amalan yang bercanggah dengan hukum Islam dalam pembahagian warisan (faraidh). Menerusi kajian literatur dengan menggunakan kaedah perbandingan di antara hukum adat dan hukum syariah, kertas kerja ini akan membentangkan isu-isu berkaitan tanah adat sebagai harta pusaka yang diamalkan dalam adat perpatih. Cadangan sebagai jalan keluar bagi ketidakjelasan hukum dalam amalan warisan pusaka tinggi (tanah adat/ulayat) disebabkan perbezaan pandangan di antara golongan yang tidak bersepakat sama ada ia dilarang ataupun dibenarkan dalam syarak. Hasil kajian mendapati bahawa jalan tengah yang boleh diambil dalam menyelesaikan isu hukum amalan warisan tanah adat ini adalah menerusi pendekatan wakaf keluarga (dzurri) dengan cara menjadikan pihak perempuan yang mewarisi harta tersebut hanya sebagai pemegang amanah. Oleh itu, status tanah tersebut adalah harta wakaf yang boleh dimanfaatkan oleh semua pihak keluarga namun tidak boleh diperjualbelikan

KONSEP AL-‘ADAH MUHAKKAMAH DALAM PEWARISAN TANAH ADAT MENURUT ADAT PERPATIH DI MALAYSIA: The Concept of Al-‘adah Al-Muhakkamah in the Inheritance of Customary Land According to Adat Perpatih in Malaysia

Adat Perpatih is one of the customs practiced by the people in Malaysia, especially most of the people in Negeri Sembilan and a small group of people in Melaka. The Perpatih custom originally comes from the Ruyung Pagar, Sumatera which was founded by Datuk Perpatih Nan Sebatang. The custom was brought to Negeri Sembilan by the Minangkabau people in the 17th century. However, there is still confusion among the people regarding some of the Perpatih practices which are considered contradictory to syarak (islamic principle). Among the practices that became the debatable issues are the division of customary land (tanah adat) in Negeri Sembilan among the people who practiced Adat Perpatih. The division is said to be contrary to Islam for it does not follow the rules set by the Syarak through the Faraidh method. However, studies conducted show that it is the wrong perception among people towards the issue and must be corrected. The lack of knowledge among the society on this practices of this custom has led to the assumption that the practice was contradictory to Islamic Principle. Further research and deep investigation should be conducted before judging whether something is justified or vice versa. Hence, this article will analyze and examine in depth the issue of the inheritance of Adat land and its relation to the concept of Al-‘adah Al-Muhakkamah. The methodology used is a library study that analyzes descriptive data. In addition, the comparison method will also be used to compare the arguments viewed by researchers and those who are concerned with the issue. The findings show that the practice of customary land (tanah adat) inheritance in adat Perpatih is in line with with the concept of Al-‘adah Al-Muhakkamah based on the analysis that has been made. Basically, the practice does not indicate that it is wrong in Islam because there is no evidence (nas) or evidence that prohibits such practice.Adat Perpatih merupakan salah satu adat yang diamalkan oleh masyarakat di Malaysia khususnya sebahagian besar masyarakat di Negeri Sembilan dan sekolompok kecil masyarakat di Melaka. Adat Perpatih berasal dari Pagar Ruyung, Sumatera yang diasaskan oleh Datuk Perpatih Nan Sebatang yang menjaga kawasan tanah sebelah darat dan diamalkan di Negeri Sembilan dan Naning. Adat ini dibawa ke Negeri Sembilan oleh orang Minangkabau pada kurun ke-17. Namun begitu, masih terdapat kekeliruan yang berlaku di kalangan masyarakat berkenaan beberapa amalan adat Perpatih yang dianggap bercanggah dengan syarak. Di antara amalan yang menjadi isu perbualan hangat di kalangan masyarakat ialah isu pembahagian Tanah Adat di Negeri Sembilan atau di kalangan masyarakat yang mengamalkan Adat Perpatih. Amalan pembahagian ini dikatakan bercanggah dengan Islam kerana tidak mengikut kaedah yang telah ditetapkan oleh syarak menerusi kaedah Faraidh. Walaubagaimanapun, kajian yang dijalankan menunjukkan fakta kurang tepat seperti yang beredar di masyarakat dan ia perlu diperbetulkan. Kurangnya pengetahuan di kalangan masyarakat awam terhadap amalan adat ini telah menyebabkan anggapan bahawa amalan tersebut salah di sisi Syarak. Kajian dan penelitian secara terperinci perlu dijalankan sebelum menghukum sama ada sesuatu perkara itu dibenarkan ataupun sebaliknya. Justeru, artikel ini akan menganalisis dan meneliti secara mendalam berkenaan isu pewarisan tanah Adat dan kaitannya dengan konsep Al-‘adah Muhakkamah. Metodologi yang digunakan adalah kajian kepustakaan yang menganalisis data-data secara deskriptif. Selain itu metod perbandingan juga akan digunakan untuk membandingkan hujah-hujah yang dikemukakan oleh pihak-pihak yang menyelidik, mengkaji dan menulis dalam isu ini. Hasil kajian mendapati bahawa amalan pewarisan tanah Adat ini bertepatan dengan konsep Al-‘adah Muhakkamah berdasarkan kepada analisis yang telah dibuat. Secara dasarnya, amalan tersebut tidak menunjukkan tanda-tanda bahawa ia salah di sisi Islam kerana tidak terdapat dalil (nas) atau bukti yang mengharamkannya

The Concept of Qath`i and Zhanni and Its Implication to Religious Behavior Among Muslim Communities in Lombok

The difference in understanding of the concepts of qath`i and zhanni is the root of the problem that causes conflict among Muslims, especially among the Salafi and non-Salafi communities. This study aims to determine the concepts of qath`i and zhanni, the response of the Salafi and non-Salafi communities to the concepts, and its implications in shaping their religious behavior. This study used a descriptive qualitative approach with a case study method and a field research design. Collecting data using observation, interview, and documentation techniques. The data analysis technique uses the description, interpretation, criticism, and conclusion stages. The results of this study indicate that the concepts of qath`i and zhanni are used by ulama Ushul Fiqh to analyze legal texts from the linguistic aspect that are used as standards for assessing the legality and validity of the law. Salafi and Non-Salafi communities agree on qath`ias an inviolable conception, whereas zhanni is not considered. Methodological differences in identifying the concept of qath`i and zhanni areas have implications for religious behavior among Muslims in Lombok, Mataram. By using a textual approach and ignoring the contextual approach, Salafis consider laws that are still in a clear area as qath`i. On the other hand, Non-Salafis use textual and contextual approaches to conclude that the law that is still being debated is zhanni

التّدابير الشّرعيّة والطّبّيّة للوقاية من كورونا المستجدّ (كوفيد-19): دراسة تحليليّة : SHARIAH AND MEDICAL MEASURES TO PREVENT THE EMERGING COVID-19: AN ANALYTICAL STUDY

The affliction of worshippers is a fixed Sunnah that has been passed by Allah in all of His creation. Allah has in his Noble Book, reported many types of calamities that plague His servants, and from this affliction: epidemics such as plague. People have known epidemics and plagues since ancient times, and it still applies to people to this day, all people witnessed Covid-19. Allah would not send down a disease to His servants except that He sent down a cure for it, Therefore, it is imperative for the Islamic nation to follow the instructions and measures urged by the Islamic religion, especially since medical practitioners have not found any effective treatment to prevent the infection. Even though it has reached the level of vaccines, but the transmission of infection has not been prevented. Therefore, these measures and instructions remain the mainstay of prevention and protection from it. This research aims to clarify the Shariah and medical preventive measures (Covid-19), and study them as an analytical study. To achieve this goal; the researcher followed the inductive and analytical approach, The researcher concluded that among the Shariah measures to prevent epidemics are: quarantine, fleeing from lepers, avoiding handshakes, purification, placing a hand or a garment over the mouth when sneezing, fermentation of vessels and potting of pots, abstinence from immorality and disobedience, enjoining good and forbidding evil, and adherence to supplications and remembrances. Similarly, among the medical measures to prevent the corona epidemic are the following: taking care of hygiene, washing hands, using disinfectants, wearing masks and gloves, social distancing, and applying home quarantine for those infected with colds, avoid direct contact with them. Keywords: Shariah, medica, measures, protection, (Covid-19).All people witnessed the new epidemic of Corona (COVID-19), which spread in the world, and infected millions of people. It is well known that Almighty Allah would not send down a disease to His servants except that He sent down a cure for it. Therefore, the Islamic nations should follow the instructions and measures urged by the Islamic religion, or instructions issued by the competent health authorities to prevent this epidemic, especially since medical practitioners have not found any effective treatment to prevent the infection. Even though it has reached the level of vaccines, the transmission of infection has not been prevented. Therefore, these measures and instructions remain the mainstay of prevention and protection from it. This research aims to clarify the Shariah and medical preventive measures against the emerging coronavirus and study them as an analytical study from the perspective of Maqasid al-Shariah. To achieve this goal; the researcher followed the inductive and analytical approach, which consists in extrapolating and following the Shariah preventive measures from epidemics in general, and the Corona epidemic in particular, then analyzing and studying them in the light of Maqasid al-Shariah. The researcher concluded that among the Shariah measures to prevent epidemics and diseases are the following: quarantine, fleeing from lepers, avoiding handshakes, purification, placing a hand or a garment over the mouth when sneezing, fermentation of vessels and potting of pots, abstinence from immorality and disobedience, enjoining good and forbidding evil, and adherence to supplications and remembrances. Similarly, among the medical measures to prevent the corona epidemic are the following: taking care of hygiene, washing hands, using disinfectants, wearing masks and gloves, social distancing, and applying home quarantine for those infected with colds, avoiding direct contact with them, Sharia preceded modern medicine in devising physical and moral precautions to prevent epidemics and diseases.   ملخّص البحث ابتلاء العباد سنّة ثابتة ماضية من الله -تعالى- في جميع خلقه، وقد أخبر جلّ وعلا في كتابه الكريم بتعدّد أنواع البلاء الّذي يبتلي به عباده، ومن هذا البلاء: الأوبئة كالطّاعون وغيره، وقد عرف النّاس الأوبئة والطّواعين منذ القدم، ومات بسببها جمع من الصّحابة الكرام، وذكرها المؤرّخون في كتبهم، وتحدّث الفقهاء عن أحكامها الشّرعيّة، ولا تزال تقع في النّاس إلى يومنا هذا؛ فقد شهد البشر أجمع منذ أكثر من عام ونصف وباء كورونا المستجدّ (كوفيد-19)، الّذي استشرى في العالم، وأصاب ملايين البشر. ومعلوم أنّ الله -تعالى- ما أنزل على عباده داء إلّا أنزل له شفاء، وبيّن أسباب دفعه ورفعه. لذا لزامًا على الأمّة الإسلاميّة، ضرورة اتّباع الإرشادات والتّدابير الّتي حثّ عليها ديننا الإسلاميّ، أو أمرت بها الجهات الصّحّيّة المختصّة؛ للوقاية من هذا الوباء الفتّاك، لا سيّما وأنّ الطّبّ لم يتوصّل إلى علاج فعّال لمنع العدوى منه، وإن كان توصّل إلى لقاحات، لكنّها لم تمنع من انتقال العدوى، لذا تبقى هذه التّدابير والإرشادات هي الدّعامة الأساسيّة للوقاية والاحتراز منه. يهدف هذا البحث إلى بيان التّدابير الوقائيّة الشّرعيّة والطّبّيّة من كورونا المستجدّ، ودراستها دراسة تحليليّة. ولتحقيق هذا الهدف؛ اتّبع الباحث المنهج الاستقرائيّ والتّحليليّ، اللّذين يتمثّلان في استقراء وتتبّع التّدابير الوقائيّة الشّرعيّة والطّبّيّة من الأوبئة عامّة، ومن وباء كورونا خاصّة، ثمّ تحليلها. وتوصّل الباحث إلى أنّ من التّدابير الشّرعيّة للوقاية من الأوبئة والأمراض ما يأتي: الحَجْرُ الصّحّيّ، والفرار من المجذوم، واجتناب المصافحة، والطّهارة، ووضع اليد أو الثّوب على الفم عند العطاس، وتخمير الآنية وإيكاء الأسقية، والابتعاد عن الفواحش والمعاصي، والأمر بالمعروف والنّهي عن المنكر، وملازمة الدّعاء والأذكار. وأنّ من التّدابير الطّبّيّة للوقاية من وباء كورونا ما يأتي: العناية بالنّظافة وغسل الأيدي، واستعمال المطهّرات، ولبس الكمّامات والقفّازات، والتّباعد الاجتماعيّ، وتطبيـق الحـجر الـمنزليّ لـلـمـصـابـيـــن بـنـــزلات الـبـــرد وتجنّــب مخالطتهــم المباشــرة. كان للإسلام قصب السّبق في وضع التّدابير الوقائيّة المادّيّة والمعنويّة من الأوبئة والأمراض

ANALISIS FAKTOR-FAKTOR GEJALA RASUAH DAN CABARAN MENANGANINYA DI MALAYSIA : ANALYSIS THE FACTORS OF CORRUPTION AND THE CHALLENGES OF PREVENTING IT IN MALAYSIA

Corruption among public and private workers has become a hot debate issue in foreign countries as well as Malaysia. According to a report by the Malaysian Anti-Corruption Commission (SPRM), the statistics on the number of arrests from 2014 to 2021 has increased sharply to 205 percent, which is equivalent to 552 cases to 1125 cases. Malaysia has recorded a loss of almost RM 1.8 Trillion due to corrupt practices. Various measures and initiatives to prevent corruption in Malaysia have been taken by the government but reports on corruption continue to rise and show no reduction. The main thing to emphasize before creating the best method of prevention is to identify what is the cause of the problem. Thus, this article aims to analyze the factors that contribute to corrupt activities and the challenges faced by Malaysia in dealing with them. This qualitative study uses documentation and observation methods in the data collection process. Results of the study found that internal factors that cause a person to commit corruption are the existence of opportunities, personal weaknesses and lack of integrity. While external factors are due to low wages, financial stress and work pressure as well as ineffective national policies. The use of technology by perpetrators to prevent corrupt activities from being detected, interference and lack of cooperation from politicians as well as lack of public support and confidence are challenges faced by the government and anti-corruption agencies in tackling corruption in Malaysia. It is hoped that this study can be used as a reference and guide the authorities in curbing corruption while ensuring the community and individuals in the office are free from the symptoms of corruption.Rasuah dalam kalangan penjawat awam mahupun swasta sering menjadi topik perdebatan di negara-negara luar begitu juga Malaysia. Menurut laporan Suruhanjaya Pencegahan Rasuah Malaysia (SPRM), statistik jumlah tangkapan dari tahun 2014 hingga 2021 telah berlaku kenaikan mendadak sehingga 205 peratus iaitu bersamaan dengan 552 kes kepada 1125 kes. Bahkan Malaysia telah mencatatkan kehilangan hampir RM 1.8 trilion disebabkan kegiatan ini. Pelbagai langkah dan inisiatif telah diambil oleh kerajaan dalam menangani kegiatan rasuah namun laporan terhadap aktiviti ini tetap meningkat tidak menunjukkan sebarang tanda penurunan. Perkara utama yang perlu dititikberatkan sebelum menghasilkan kaedah yang terbaik adalah dengan mengenal pasti punca sesuatu perbuatan itu berlaku. Justeru, artikel ini bertujuan untuk menganalisis faktor-faktor yang menyumbang kepada aktiviti rasuah dan cabaran yang dihadapi oleh Malaysia dalam menanganinya. Kajian kualitatif ini menggunakan kaedah dokumentasi dan pemerhatian dalam proses pengumpulan data. Hasil kajian mendapati bahawa faktor dalaman yang menyebabkan seseorang melakukan rasuah adalah kerana wujudnya peluang, kelemahan peribadi dan tidak berintegriti. Manakala faktor luaran adalah disebabkan oleh gaji yang rendah, tekanan kewangan dan tekanan kerja serta dasar negara yang kurang efektif. Penggunaan teknologi oleh pelaku bagi mengelakkan kegiatan rasuah dikesan, campur tangan dan kurang kerjasama daripada ahli politik serta kurang sokongan dan keyakinan orang awam pula merupakan cabaran yang dihadapi oleh kerajaan dan agensi pencegahan rasuah dalam menangani rasuah di Malaysia. Diharapkan kajian ini dapat dijadikan rujukan dan panduan kepada pihak yang berwajib bagi membendung jenayah rasuah untuk menjamin masyarakat dan individu berjawatan bebas daripada gejala rasuah. Kata Kunci: faktor, rasuah, cabaran, menangan