Hermeneutika Qurâni dan Perbedaan Pemahaman dalam Menafsirkan al-Qurân

To interpret al-Qurân means to understand the hidden meaning of this revealed text. This is the essence of hermeneutics. It is about unearthing the implicit truth and making it explicit. Hermeneutics is also a method to read the symbols otherwise not known by the common readers. This method is not only concerned with the literal understanding of the text, but also with the contextual and rational meaning of it by taking into account the horizons around which the text is produced. By horizon it is meant, the nature of the text, the mind and logic of the author and the universe of the reader. This paper deals with the idea of what we call the Qurânic hermeneutics. By that we mean the method that has been developed by the competent scholars of the Qurânic exegesis over time. We assume that the nature of the Qurân necessitates that this holy text cannot be interpreted unilaterally, as it were. That the Qurân uses the symbolic words and expression makes it open to be inter preted differnently by the different scholars. We are interested in exploring further the nature of this Qurânic hermeneutics and the various outcomes produced by it

Beberapa Faktor Sosio-Antropologis yang Mendorong Perlunya Reformulasi Pemikiran Hukum dalam Islam

We have moved away from the era of the prophet, the exemplary disciples of the prophet, the founders of the madhhab, and the era of the classical ?ulama. This periodical ?moving away? has a tremendous impact on the way we understand Islam. While the revelation has long been ceased since the passing away of the prophet, our social and cultural problems have at the same time increased and intensified. This requires a serious ijtihad to solve some serious problems facing our society. We are obliged to exercise our utmost intellectual ability to extrapolate what Islam has to say concerning these problems. During the lifetime of the prophet, Muslims could consult him on all issues facing them. Vis-?-vis this, the prophet could always offer a satisfactory answer due to his prudence, intellectual acumen, and indeed divine guidance. Muslims living in the post-prophetic eras have to accept that the prophet is no longer with them. They have to rely on their ability to do the ijtihad by interpreting and reinterpreting the divine texts, articulating the views of the previous ?ulama, and proposing new ideas in line with the spirit of the Qur??n and the prophetic tradition. This paper deals with the complexity of ijtihad in modern time by highlighting the necessity of reformulating the Islamic thought on Divine Law so that the teachings of Islam may stay relevant to the demand of modern man

Pemikiran Ulama Hanafiyah Tentang Pemanfaatan Barang Gadai

Basically, this mortgage is done because of the urgent need for all so difficult when lending to others without giving credence goods as a collateral loan. According to scholars Hana>fiyah recipient lawful liens not take any benefit from pawning goods in any way, although there is consent of the owner, since such means as to permit usury, because the debt will be given full pay, then that means the excess benefit. So because of these advantages there are usury laws. And Ulama Hana>fiyah stated that lien is considered perfect if the goods are pawned it was legally pawn in the hands of the receiver, and the money needed has been received by the pledgor. Lien perfection by scholars Hana>fiyah referred to as al-qabd} al-marhu>n the collateral held by law, if the guarantee had been controlled by creditors then rahn contract that binds both partie

PEMIKIRAN ULAMA HANAFIYAH TENTANG PEMANFAATAN BARANG GADAI

Basically, this mortgage is done because of the urgent need for all so difficult when lending to others without giving credence goods as a collateral loan. According to scholars Hana>fiyah recipient lawful liens not take any benefit from pawning goods in any way, although there is consent of the owner, since such means as to permit usury, because the debt will be given full pay, then that means the excess benefit. So because of these advantages there are usury laws. And Ulama Hana>fiyah stated that lien is considered perfect if the goods are pawned it was legally pawn in the hands of the receiver, and the money needed has been received by the pledgor. Lien perfection by scholars Hana>fiyah referred to as al-qabd} al-marhu>n the collateral held by law, if the guarantee had been controlled by creditors then rahn contract that binds both partie

KONDISI SOSIAL BUDAYA DALAM PERKEMBANGAN HUKUM ISLAM AL- SHA

The discourse of Imam Shafi’is thought becomes a phenomenological discourse toward Moslem thought. He was a clergy developed at the era of Abbasid dynasty, at the era of growth and development of school leader. A thought had ever been developed when he was in Iraq, was named as Qaul Qadim, and a thought when he was in Iraq was named as Qaul Jadid. Al-Shafi’i could sentisize two thoughts of great clergies, Imam Abu Hanifah and Imam Malik. The thought of Abu Hanifah was known that it had a contextual characateristic. Meanwhile, Imam Malik’s thought was mostly known that his ideas were textual 

KONDISI SOSIAL BUDAYA DALAM PENGEMBANGAN PEMIKIRAN AS-SYAFI'I

ABSTRAK Pemahaman ulama terhadap dasar-dasar agama, perubahan merupakan keniscayaan. Hukum yang berdasarkan pada ijtihad lama bisa saja berubah karena adanya ijtihad yang baru. Imam Shafi'i adalah seorang yang jasa-jasanya tidak bisa terlupakan oleh seluruh umat Islam. Beliau adalah penyusun pertama ilmu Usul Fiqh. Dalam perkembangan pemikirannya, Imam Shafi'i mempunyai dua pendapat yang berbeda. Kedua pendapat ini biasa dikenal sebagai qowul qadim dan qowul jadid. pada artikel ini diuraikan mengenai Imam Shafi'I mengenai faktor yang mempengaruhi alam pikiran beliau, khususnya dalam perubahan pendapatnya antara qowul qadim dan qowul jadid. Kata kunci: Sosial Budaya, Pemikiran As-Syafi'

Ibn Jama’ah; Reaktualisasi Pendidikan Karakter Khazanah Islam Klasik

Tiga dosa besar pendidikan tanah air yang disampaikan oleh Mendikbud Nadiem Makarim, yaitu: bullying, kekerasan seksual, dan intolerance. Hal ini menjadi masalah besar yang tak kunjung ditemukan formula yang tepat untuk diimplementasikan kepada pendidikan kita. Pada kajian ini, bertujuan mengajak para pendidik dan pakar pendidikan, khususnya pendidikan Islam, untuk menemukan atau menawarkan konsep pendidikan karakter yang sebenarnya telah dilakukan oleh ulama’-ulama’ salaf (terdahulu) dalam mendidik muridnya, sehingga dapat menjawab tiga permasalah di atas. Metodologi yang digunakan adalah kajian pustaka, dengan pendekatan deskriptif-kualitatif. Adapun temuan-temuan dari bahasan ini, di antaranya: Ibn Jama’ah telah lebih dahulu menerapkan model pendidikan pada Sibyan -sekarang dikenal dengan Pendidikan Anak Usia Dini (PAUD) - dari pada tokoh-tokoh pendidikan Barat. Selain itu, Ia menekankan perlunya adab murid pada dirinya sendiri, guru dan ilmu yang dipelajarinya. Oleh karena itu, menjadi penting dan urgen untuk kembali mereaktualisasikan dan membuka kembali literasi-literasi khazanah Islam klasik yang tak kalah dari literasi Barat sebagai konsep dasar berpikir mengenai pendidikan karakter. Hal lain yang tak kalah penting, ialah pendidikan karakter tak perlu dijadikan sebuah mata pelajaran atau mata kuliah tersendiri, karena seyogyanya pendidikan karakter terintegrasi atau bersenyawa dengan pelajaran-pelajaran yang lainnya.Tiga dosa besar pendidikan tanah air yang disampaikan oleh Mendikbud Nadiem Makarim, yaitu: bullying, kekerasan seksual, dan intolerance. Hal ini menjadi masalah besar yang tak kunjung ditemukan formula yang tepat untuk diimplementasikan kepada pendidikan kita. Pada kajian ini, bertujuan mengajak para pendidik dan pakar pendidikan, khususnya pendidikan Islam, untuk menemukan atau menawarkan konsep pendidikan karakter yang sebenarnya telah dilakukan oleh ulama’-ulama’ salaf (terdahulu) dalam mendidik muridnya, sehingga dapat menjawab tiga permasalah di atas. Metodologi yang digunakan adalah kajian pustaka, dengan pendekatan deskriptif-kualitatif. Adapun temuan-temuan dari bahasan ini, di antaranya: Ibn Jama’ah telah lebih dahulu menerapkan model pendidikan pada Sibyan -sekarang dikenal dengan Pendidikan Anak Usia Dini (PAUD) - dari pada tokoh-tokoh pendidikan Barat. Selain itu, Ia menekankan perlunya adab murid pada dirinya sendiri, guru dan ilmu yang dipelajarinya. Oleh karena itu, menjadi penting dan urgen untuk kembali mereaktualisasikan dan membuka kembali literasi-literasi khazanah Islam klasik yang tak kalah dari literasi Barat sebagai konsep dasar berpikir mengenai pendidikan karakter. Hal lain yang tak kalah penting, ialah pendidikan karakter tak perlu dijadikan sebuah mata pelajaran atau mata kuliah tersendiri, karena seyogyanya pendidikan karakter terintegrasi atau bersenyawa dengan pelajaran-pelajaran yang lainnya

INFLUENCES OF ‘URF IN ISLAMIC LAW COMPILATION CONCERNING MARRIAGE IN INDONESIA

The scholars of ushul fiqh (uṣūliyyīn) agree that ‘urf al-ṣaḥīḥ, representing an appropriate custom, serves as the legal basis since this is congruent with what is intended in naṣ (Quran and Sunnah). Thus, determining Islamic law should take into account the customs or traditions people adhere to, including inheritance-related matters. In Indonesia, Islamic Law Compilation, the law governing inheritance based on society and religious courts, set forth several articles accommodating ‘urf in the inheritance system. This study aims to investigate which ‘urf has been adopted as a legal guideline in Islamic Law Compilation, and what implications can be caused by ‘urf in Islamic Law Compilation concerning inheritance. With an Islamic Law approach and the theory of ‘urf al-syatibi, this study concludes that there are at least four essential articles regarding the influences of ‘urf in Islamic Law Compilation, consisting of Articles 171 and 174, Article 183, and Article 190, where Article 171 point c mentions the definition of inheritor and Article 174 regulates the classification of inheritors that has an implication on the system of inheritance adopted by Islamic Law Compilation with a strong bilateral principle. Moreover, Article 183 deals with the mechanism of peace in inherited asset distribution, indicating an elaborate individual principle in Islamic Law Compilation.  Article 190, however, governs the distribution of marital properties or shared properties, having an implication on the customs of the people of Indonesia who are used to equally sharing assets as adopted by Islamic Law Compilation

Analisis komparatif pemikiran Mazhab Shafi‘i dengan Mazhab Hanbali tentang kebolehan ayah mengambil sebagian Mahar

Skripsi ini merupakan penelitian kualitatif yang teknik pengumpulan datanya adalah studi dokumen atau dokumentasi, dengan memberikan gambaran-gambaran (deskriptif) dan lebih mengutamakan kualitas dari data. Data yang sudah dikumpulkan selanjutnya dianalisis dengan teknik deskriptif-komparatif. Analisis Deskriptif maksudnya adalah menggambarkan data secara rinci dan sistematis. Sedangkan komparatif maksudnya adalah membandingkan pendapat di antara kedua mazhab Shafi‘i dan mazhab Hanbali tenteng kebolehan ayah mengambil sebagian mahar. Hasil Penelitian ini disimpulkan bahwa menurut mazhab Shafi’i mengambil sebagian mahar dari calon mempelai putri hukumnya tidak boleh, karna mahar adalah hak penuh seorang calon mempelai perempuan. Sedangkan mazhab H}anbali membolehkan hal itu dengan alasan bahwa sesungguhnya harta seorang perempuan itu juga harta seorang ayah. Adapun mengenai persamaan antara kedua mazhab tersebut adalah mahar sama-sama wajib hukumnya. Sedangkan perbedaanya terletak pada penggunaan metode Istinbath hukum yaitu Shar‘u Man Qoblana yang digunakan oleh mazhab H}anbali, tetapi tidak digunakan oleh mazhab Shafi‘i. Sejalan dengan hasil penelitian tersebut maka diharapkan lebih berhati-hati dalam melakukan sesuatu, lebih-lebih pada suatu perbuatan hukum. Ayah (wali) seharusnya tidak memberikan syarat yang seyogyanya tidak memberatkan calon laki-laki karena mempermudahkan suatu pernikahan itu adalah lebih baik

IKHTILAF ULAMA TENTANG KEDUDUKAN BASMALAH DALAM AL-FATIHAH DIBACA KETIKA SHALAT

The authorities agreed when starting an act of worship was told to read Basmalah, but the deviation that the Basmalah including one verse of Surah al-Fatihah, and there are also differences of Basmalah in the prayer that is read when reading Surah al-Fatihah. Imam Malik, Imam Hana?and Ahmad ibn Hanbal agree that Basmalah does not include the verses from Surah al-Fatihah, but they differ in reading in the prayer if Imam Malik argues that is Makruh, and then Imam Hana?and Imam Ahmad bin Hanbal believes it as Sunnat. While the opinion of Imam Sha?'i Basmalah is one of the verses of Surah al-Fatihah, so, we must read Basmalah in the prayer when reading Surah al-Fatihah. Each of the scholars expresses their opinions with arguments of the Sunnah that supports and reinforces his view