The Age of Criminal Responsibility from the Perspective of Malaysian Shariah Law
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Hadith and Its Principles in the Early Days of Islam
HADITH AND ITS PRINCIPLES IN THE EARLY DAYS OF ISLAM A CRITICAL STUDY OF A WESTERN APPROACH FATHIDDIN BEYANOUNI DEPARTMENT OF ARABIC AND ISLAMIC STUDIES UNIVERSITY OF GLASGOW Thesis submitted for the degree of Ph.D. in the Faculty of Arts at the University of Glasgow 1994. © Fathiddin Beyanouni, 1994. ProQuest Number: 11007846 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11007846 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 M t&e name of &Jla&, Most ©racious, Most iKlercifuI “go take to&at tfje iHessenaer aikes you, an& refrain from to&at tie pro&tfuts you. &nO fear gJtati: for aft is strict in ftunis&ment”. ©Ut. It*. 7. CONTENTS Acknowledgements ......................................................................................................4 Abbreviations................................................................................................................ 5 Key to transliteration....................................................................6 A bstract............................................................................................................................7 -
The Existence of Maslahah Mursalah As the Basis of Islamic Law Development in Indonesia
Jurnal Krtha Bhayangkara, Volume 13 Nomor 2, Desember 2019 THE EXISTENCE OF MASLAHAH MURSALAH AS THE BASIS OF ISLAMIC LAW DEVELOPMENT IN INDONESIA Adi Nur Rohman Fakultas Hukum, Universitas Bhayangkara Jakarta Raya [email protected] Naskah diterima: Revisi: Naskah disetujui: 2/09/2019 22/09/2019 4/10/2019 Abstrak Makalah ini bertujuan untuk menganalisis konsepsi maslahah dalam wacana perkembangan hukum Islam. Selanjutnya, makalah ini menguraikan keberadaan masalah dan melihat lebih dalam ke dalam implementasi masalah sebagai dasar untuk pengembangan hukum Islam di Indonesia. Makalah ini adalah yuridis normatif menggunakan pendekatan doktrinal. Pada akhirnya, dapat disimpulkan bahwa konsepsi maslahah adalah metode penggalian hukum Islam yang didasarkan pada aspek manfaat dan kebaikan bagi manusia selama tidak bertentangan dengan norma syariah Islam. Selain itu, implementasi masalah sebagai dasar untuk penemuan hukum Islam di Indonesia tidak dapat disangkal. Hal ini dapat dilihat dari daruratnya undang-undang atau peraturan di bawahnya yang mengatur berbagai aspek hukum Islam di Indonesia dalam menanggapi masalah kehidupan masyarakat sebagai dampak dari zaman dan teknologi. Kata Kunci: eksistensi, maslahah mursalah, hukum Islam. Abstract This paper aims to analyze the conception of maslahah in the discourse of the development of Islamic law. Furthermore, this paper elaborates the existence of maslahah mursalah and looks deeper into the implementation of maslahah as a basis for the development of Islamic law in Indonesia. This paper is normative juridical using a doctrinal approach. In the end, it can be concluded that the conception of maslahah is a method of extracting Islamic law which is based on aspects of benefit and goodness for humans as long as it does not conflict with Islamic sharia norms. -
Jihad Menurut Ibn Kathīr Di Dalam Tafsīr Al-Qur'ān Al
JIHAD MENURUT IBN KATHĪR DI DALAM TAFSĪR AL-QUR’ĀN AL-‘AẒĪM Anggi Wahyu Ari1 Abstrak Ini adalah penelitian tentang isu yang sensitif (Jihad) dilihat dari sudut pandang Ibn Kathir sebagai seorang ulama yang memakai metodologi tradisional-klasik di dalam penafsirannya. Penelitian ini membuktikan bahwa ketika ayat-ayat jihad di dalam Alquran bi al-ma’thur ditafsirkan dengan cara periwayatan ( ) ia tidak akan memiliki makna yang cenderung kepada kekerasan dan doktrin. Penelitian ini membantah pendapat orientalis seperti H.TH Obbrink dan Martin Van Creveld yang menyatakan bahwa ajaran jihad di dalam Islam merupakan perang suci yang bertujuan untuk membunuh orang-orang kafir, sehingga Islam memberikan hak kepada umatnya untuk membunuh penduduk kafir yang ditaklukinya apabila mereka menolak masuk Islam. pendapat ini senada dengan pendapat Ibn Qayyim al-Jauziyah dan Sayyid Qutb. Sebaliknya penelitian ini mendukung pendapat para pakar seperti Jerald F Diks, Abdul Karim Zaidan, dan Abdul Maqsith Ghazali yang menyatakan bahwa Islam tidak disebarkan melalui perperangan, dan perang dalam Islam bersifat sangat kondisional. Kata Kunci : Jihad, Ibn Katsir, Perang Suci, Al-Qur’an Pendahuluan Istilah jihad merupakan istilah yang amat popular dalam kurun waktu yang cukup panjang, lebih-lebih pasca runtuhnya WTC (World Trade Center) dan meletusnya aksi terorisme di berbagai tempat. Bernard lewis secara khusus memberikan catatan terhadap masalah jihad sebagai perang suci dan teror yang tidak suci yang dilakukan teroris, menurut Bernard Lewis, jihad yang di kampanyekan oleh kaum Wahabi merupakan cikal bakal munculnya terorisme di Dunia Islam.2 1 Penulis adalah Mahasiswa Pascasarjana UIN Syarif Hidayatullah Jakarta The Crisis Of Islam : Holy War And Unholy Terror, 2 Bernard Lewis, (London: weindenfeld and Nicolson, 2003), 129. -
IN ISLAMIC LITERATURE A. Waliy> in the Fiqh Study in Terms of Fiqh, The
CHAPTER II THE CONCEPT OF WALIY<> IN ISLAMIC LITERATURE A. Waliy> in the fiqh study In terms of fiqh, the word of "waliy> " has an meaning the person who according to the law (religious, traditional) obligations entrusted to attend to orphans, before the child is an adult; parties which represent a bride at the time married (is doing the ceremony with the groom).1 1. Waliy> in marriage a. Definition of waliy> and its position in marriage In marriage, the word of waliy> is a person who acts on behalf of the bride in a marriage ceremony. The existence of waliy> in the marriage ceremony is one thing that must there and will not be valid marriage contract without action of the waliy>. Waliy> was placed as a pillar in marriage according to ulema agreement in principally. In the marriage contract itself waliy> can be located as a person acting on behalf of the bride and also as the person who requested approval for the survival of the marriage. 1Departemen Pendidikan dan Kebudayaan, Kamus Besar Bahasa Indonesia,(Jakarta: Balai Pustaka, 1989), p. 1007 19 Position as a person who acts on behalf of the bride in performing the contract there is a difference of opinion among ulema. To the young bride, both male or female scholars agree on him sit as a pillar or a condition in the marriage contract. The reason is that the bride is still not able to perform the contract by itself and therefore the contract made by their waliy>. But for women who have grown up either widowed or still a virgin, ulema have different idea. -
Al-Ahkam Al-Khams Sebagai Klasifikasi Dan Kerangka Nalar Normatif Hukum Islam: Teori Dan Perbandingan
Pakuan Law Review Volume 3, Nomor 1, Januari-Juni 2017 e-ISSN…/ISSN… AL-AHKAM AL-KHAMS SEBAGAI KLASIFIKASI DAN KERANGKA NALAR NORMATIF HUKUM ISLAM: TEORI DAN PERBANDINGAN Amsori Sekolah Tinggi Ilmu Hukum IBLAM Jakarta e-mail : [email protected] Naskah diterima : 11/03/2017, revisi : 05/04/2017, disetujui 12/5/2017 Abstrak Ahkam berasal dari bahasa Arab yang merupakan jamak dari kata hukm dan khamsah artinya lima. Oleh karena itu, gabungan kedua kata dimaksud al-ahkam al-khamsah atau biasa juga disebut hukum taklifi. Hukum taklifi adalah ketentuan hukum yang menuntut para mukallaf (aqil-baligh) atau orang yang dipandang oleh hukum cakap melakukan perbuatan hukum baik dalam bentuk hak, kewajiban, maupun dalam bentuk larangan. Apabila orang ingin mempelajari Islam dari sudut disiplin ilmu hukum, ia tidak mungkin menggunakan “western approach” yang sudah terbiasa semata-mata mengkaji kondisi dan pengaruh tipe tertentu dari sikap prilaku sosial yang penuh dengan prasangka. Kata Kunci: Al-ahkam al khamsah, Hukum Islam, syariah, Perbandingan A. Pendahuluan Hukum Islam merupakan rangkaian dari kata “Hukum dan Islam”. Kedua kata ini berasal dari bahasa Arab, namun apabila dirangkai menjadi “hukum Islam”, kata tersebut tidak dikenal dalam terminologi Arab baik didalam Alquran dan Hadis. Kata-kata hukum Islam merupakan terjemahan dari “Islamic Law”.1 Penyebutan hukum Islam itu sendiri bertujuan untuk memisahkan antara hukum yang bersumber dari ajaran agama Islam, hukum yang berasal dari adat istiadat dan hukum 1 Muhammad Syukri Albani Nasution. -
Lessons from the Sunnah and Seerah of Prophet Muhammad (PBUH)
Lessons from the Sunnah and Seerah of Prophet Muhammad (PBUH) BS Foad, M.D 2011 The Sunnah and the Seerah The Sunnah is the tradition of Prophet Muhammad (PBUH): -His sayings -His actions -What he approved or did not object to The Seerah is the life story of Prophet Muhammad (PBUH) before and after the revelation We need to understand the Sunnah and the Seerah according to the guidance in the Qur’an. The Qur’an is closely associated with the life of Prophet Muhammad and the difficulties that he faced and solved Lessons from the Seerah Prophet Muhammad (PBUH) serves as: -God’s messenger and prophet to all mankind -As an example of human behavior and noble character Therefore, in studying his life-story we should derive lessons and morals that can help us in our lives today. The Prophet of God may be dead but his teachings remain alive The life of Muhammad before the revelation -He was an orphan His father died before he was born; his mother died when he was 3 years old; he was raised by his grandfather who died when Muhammad was 6 years old, then his uncle took care of him -He was poor but had dignity -He was from the most noble family in Quraish -He is a descendant of Prophet Abraham -He worked as a Shepard -Later on he worked as a merchant, and gained experience as how to deal with people Muhammad before the revelation -He was known among his people as Al-Ameen (The one to be trusted); and they kept their valuables with him for safe-keeping -He also was known as As-Sadiq (The one who is truthful) since he never lied or cheated -He was also known for his sound judgment. -
Malaysian Protocol for the Halal Meat and Poultry Productions
0000000000000000000 MALAYSIAN PROTOCOL FOR THE HALAL MEAT AND POULTRY PRODUCTIONS DEPARTMENT OF ISLAMIC DEVELOPMENT MALAYSIA The Malaysian Protocol for the Halal Meat and Poultry Productions is subjected to periodical review according to the current needs of the local and international industries to keep abreast of progress in the industries concerned. Suggestions of amendments will be recorded and in due course brought to the notice of the committees concerned. Amendment issued since publication Amendment No. Date of Issue Text Affected Page 2 of 30 CONTENTS Content Page Committee Representation 3 Foreword... 4 1. INTRODUCTION 5 2. SCOPE... 5 3. DEFINITIONS. 5 4. REQUIREMENTS. 6 4.1 GENERAL REQUIREMENTS 4.2 DEDICATED HALAL ESTABLISHMENT 4.3 INTERNAL HALAL CONTROL SYSTEM 4.4 PERMITTED ANIMALS 4.5 HALAL SLAUGHTER 4.5.1 STUNNING 4.5.2 HALAL SLAUGTHERING PROCEDURES 4.5.3 DETERMINATION OF DEATH 4.5.4 HALAL CHECK 4.5.5 DRESSING OPERATION 4.5.6 DEBONING AND PACKAGING 4.6 STORAGE 4.7 TRANSPORTATION 5. RESPONSIBILITIES 11 5.1 ESTABLISHMENT 5.2 HALAL CERTIFICATION BODY 5.3 HALAL SLAUGHTER MAN 5.4 MUSLIM HALAL HEAD CHECKER 5.5 MUSLIM HALAL CHECKER 5.6 MUSLIM HALAL SUPERVISOR 5.7 COMPETENT AUTHORITY OF THE EXPORTING COUNTRY 6. NON HALAL CONFORMANCE. 14 7. HALAL CERTIFICATION.. 15 8. ANNEX A . 16 ANNEX B.. 18 ANNEX C ANNEX D .. Page 3 of 30 Committee representation The Working Group on Malaysian Protocol for the Halal Meat and Poultry Productions which developed this standard consists of the representatives from the following organisations : Department of Islamic Development Malaysia Department of Veterinary Services Standards Malaysia Ministry of Health Malaysia Ministry of International Trade and Industry SIRIM Berhad Page 4 of 30 FOREWORD In the name of Allah, The Most Gracious and The Most Merciful. -
Madrasah Education System and Terrorism: Reality and Misconception
92 Madrasah Education System And Terrorism: Reality And Misconception Mohd Izzat Amsyar Mohd Arif ([email protected]) The National University of Malaysia, Bangi Nur Hartini Abdul Rahman ([email protected]) Ministry of Education, Malaysia Hisham Hanapi ([email protected]) Tunku Abdul Rahman University College, Kuala Lumpur Abstract Since the terrorist attacks on September 11, 2001, the Islamic schools known as madrasah have been of increasing interest to analysts and to officials involved in formulating U.S. foreign policy toward the Middle East, Central, and Southeast Asia. Madrasah drew added attention when it became known that several Taliban leaders and Al-Qaeda members had developed radical political views at madrasah in Pakistan, some of which allegedly were built and partially financed through Saudi Arabian sources. These revelations have led to accusations that madrasah promote Islamic extremism and militancy, and are a recruiting ground for terrorism. Others maintain that most of these religious schools have been blamed unfairly for fostering anti-U.S. sentiments and argue that madrasah play an important role in countries where millions of Muslims live in poverty and the educational infrastructure is in decay. This paper aims to study a misconception of the role and functions of Islamic traditional religious schools which have been linked with the activities of terrorism. The study will be specifically focus on practice of the traditional Islamic school, which is locally called as ‘madrasah system’. Keywords: madrasah, terrorism, Islamic schools INTRODUCTION The September 11 terrorist attacks on the World Trade Centre in New York changed the international politics, security and law. The attacks gave rise to the new catchword of war against terrorism, which has been universally accepted as a new millennium global threat. -
Notes of Lectures on Fiqh by Maulana Sadiq Hasan Lecture # 18 (Thursday 3 July 2003)
Notes of Lectures on Fiqh by Maulana Sadiq Hasan Lecture # 18 (Thursday 3 July 2003) REVIEW OF FIQH & TAQLEED Fiqh means to follow the orders (ahkam) of Allah. According to Islam, the purpose of creation of human beings is to submit to the will of Allah, i.e., to lead a life in this world according to the ahkam of Allah. Islam teaches that we are actually created for the next world (akhirat) and not for this temporary world. The life in this world is a trial period for all human beings in order to judge who follows the ahkam of Allah and who does not. In order to follow the ahkam of Allah, it is essential to acquire knowledge and understand the ahkam of Allah (i.e. fiqh). There are two main sources of knowledge of fiqh: the Quran and the Hadith. While the holy Quran is available in a single book form, the literature of Hadith is scattered in different books written over different times. A Mujtahid is an alim who has acquired a thorough knowledge and understanding of the Quran and the Hadith. A Marja is that Mujtahid who is the most knowledgeable (highest ranking) among all Mujtahids. Islam expects every Muslim to either become a Mujtahid or do taqleed of the highest ranking Mujtahid (i.e. follow a Marja). Hence taqleed is wajib for all Muslims who can not become a Mujtahid. A mujtahid writes a book of ahkam (Islamic Laws), which is used by his followers (muqallideen) to know his rulings (fatwa) about different issues. -
Ethics, Gender, and the Islamic Legal Project
ethics, gender, and the islamic legal project Marion Holmes Katz The Abdallah S. Kamel Lecture Series on Islamic Law and Civilization October 20, 2015 Yale Law School a Occasional Papers Marion Holmes Katz is Professor of Middle Eastern and Islamic Studies at New York University. These remarks were delivered on October 20, 2015 as part of the Abdallah S. Kamel Lectures on Islamic Law and Civilization. The views expressed in this lecture are solely those of Professor Katz. © 2016 Marion Holmes Katz. ver the last decade, Islamic studies in Western aca- O deme have taken an “ethical turn” bringing to the forefront the role of projects of ethical self-formation in the lives of pious Muslims. This literature depicts the pre-mod- ern period as one in which Islamic law and ethics were in harmony—a harmony that was disturbed, if not completely upended, by the emergence of the modern state and its proj- ect of codification. Talal Asad defines Shari‘a in the “tradi- tional” model as the means “whereby individuals are edu- cated and educate themselves as moral subjects.”1 Hussein Agrama similarly argues that prior to the modern period “Shari‘a was characterized by interconnected techniques of moral inquiry and criticism that aimed to secure virtues fun- damental to it” rather than being framed in terms of pub- lic order.2 Even Wael Hallaq, otherwise a very differently trained scholar, adopts a similar model that underscores the 1 Talal Asad, “Reconfigurations of Law and Ethics in Colonial Egypt,” in Formations of the Secular: Christianity, Islam, Modernity (Stanford: Stanford University Press, 2003), 240. -
Expiation (Al-Kaffarat)
Islamic Laws of Expiation (al-Kaffarat) Imam Mahdi Association of Marjaeya, Dearborn, MI 48124, www.imam-us.org © 2018 by Imam Mahdi Association of Marjaeya All rights reserved. Published 2018. Printed in the United States of America ISBN-13: 978-0-986-29516-4 No part of this publication may be reproduced without permission from I.M.A.M., except in cases of fair use. Brief quotations, especially for the purpose of propagating Islamic teachings, are allowed. Contents I.M.A.M.’s Foreword ....................................................... vii Acknowledgements ......................................................... xi INTRODUCTION ................................................... 1 Islam Is a Religion of Mercy, So Why Punishment?.................................................................1 A System of Education and Rehabilitation ...............4 Definition of Expiation ................................................7 Types of Expiation .......................................................8 TYPE 1: PRE-ORDAINED (AL-MURATTABA) EXPIATION .......................................................11 Definition ................................................................... 11 Circumstances ........................................................... 12 TYPE 2: OPTIONED (AL-MUKHAYYARA) EXPIATION ....15 Definition ................................................................... 15 Circumstances ........................................................... 16 TYPE 3: COMBINED (AL-MURATTABA AND AL-MUKHAYYARA) EXPIATION ..............................19 -
Funerals: According to the Qur'ân and Sunnah
Funerals: According to the Qur'ân and Sunnah l Al-Istirjâ l Crying for the Mercy at the Time of Death is Allowed l Words at the Time of Death l Good Words l Sûrah Yâsîn l Facing the Qiblah l Acceptance of Fate l Between Fear and Hope l To Wish for Death l Debts l Wasîyah (The Will) l After Death ¡ Closing the Eyes and Du'â ¡ Covering the Dead ¡ Hastening the Burial ¡ Locating the Burial ¡ Paying Off the Debts of the Deceased l Permissible Actions by Those Present ¡ Uncovering the Face and Kissing it ¡ Crying ¡ Patience l Al-Hidâd (Mourning) l Forbidden Actions by Those Present ¡ Wailing ¡ Striking Cheeks and Tearing Clothes ¡ Shaving the Hair or Dishevelling the Hair ¡ Announcing Someone's Death ¡ Gathering to Give Condolences ¡ Preparing of Food by the Family of the Deceased l Recommended Actions by Those Present l Testifying to the Good of the Dead l Preparing the Dead ¡ Injunctions Concerning Washing ¡ Method of Washing ¡ The Martyr ¡ Injunctions Concerning the Shroud ¡ Injunctions Concerning the Funeral Procession l The Funeral Prayer l Salât-ul-Janazâh ¡ The Jamâ'ah ¡ Location of the Prayer ¡ The Method of Prayer ¡ Forbidden Times l The Burial ¡ Injunctions Regarding Burial ¡ Injunctions Concerning Placing the Body in the Grave l After Burial l Visiting Graves l Speaking about the Deceased Al-Istirjâ When the news of death in the family reaches the relatives and friends, the first thing that they should say is the following Qur'ânic verse (2:156): "Inna lil-lâhi wa innâ ilayhi râji'ûn [Truly! To Allâh we belong and truly, to Him we shall return]." This du'â is known in arabic as al-Istirjâ.