This study discusses the way in determining ‘illat through the munasabah method proposed by Imam al-Ghazali in the perspective of Islamic law. The study focuses on two main problems: the identification of ‘illat through munasabah and the legal formulation to utilize hikmat to obtain ‘illat according to al-Ghazali. This normative legal research used a legal history approach as an analytical tool to examine the Islamic scholars’ thoughts on concepts, theories and ways of doing istinbath. The study concluded that according to al-Ghazali there are three kinds of munasabah in determining ‘illat, consisting of munasib mu’atstsir, munasab mula’im, and munasib gharib. In munasib mu’atstsir, there is no issue found in seeking ‘illat because the ‘illat is understood directly from the nash or ijma’. Therefore, munasabah is no longer needed in the determining ‘illat. Here, the munasabah method focuses on munasib mula’im and munasib gharib in identifying ‘illat. Munasib mula’im seeks for the genus ‘illat, an ‘illat drawn from every event that has been predetermined by the nash, by examining the same hikmah in each of the events. Such hikmah is then used as the genus ‘illat which will later be applied as qiyas for other events that have been legally stipulated by the nash. On the other hand, munasib gharib seeks for the species ‘illat, an ‘illat obtained from an event that has been predetermined by the nash, with no comparison found in other events. ‘Illat determined from munasib gharib is also hikmah, having no concrete nature. In the perspective of legal history, this method of seeking ‘illat is inseparable from kalam and philosophy as was the development of the Islamic sciences at the time. As such, this had also affected al-Ghazali’s mastery in Islamic law as well as in other Islamic disciplines.
Islam teaches equality between men and women, without any differences, except in matters of nature alone. The presence of Islam brings goodness to women who were previously oppressed by the jahiliyah culture which did not recognize their position as perfect human beings like men. This research is important to do to answer the views that have been cornering Islam, that women are being looked down on and positioned as dishonorable, but it is the opposite. This research is normative-qualitative in nature by referring to the data of the arguments of the al-Qur`an and Hadith which are then analyzed from the perspective of Islamic law. This study concludes that Islam recognizes women as social creatures just like men, so they are allowed to carry out various social activities. Women are also obliged to perform worship and obedience to Allah as is required of men. Men and women have the same and equal position with Allah, although there are differences but not biologically, for example, women conceive, give birth and breastfeed. But both of them can work together to build a harmonious household. Islam gives women the right to own property from their business or from other results such as inheritance. Inheritance rights for women are half the rights of men. This does not mean that the position of women is half male from their human status, but because the problem of responsibility given to men is greater than that of women. Men are burdened with the responsibility of protecting and nurturing the family, including women, both as mothers, wives and children. For justice, Islam gives more rights to men for this great responsibility, which is not given to women. So giving inheritance to women is part of the protection of their rights.
Abstract:This study attempts to identify the position of Qāfah method in determining the child's lineage based on the scholars’ perspective using a qualitative approach through descriptive analysis. The results show that the al-qāfahmethod is important in Islam, particularly in certain cases of denial or claims against children. It is because not all people are willing to do a DNA test due to its complicated mechanism and unpreparedness of the parents to admit the child when the DNA test proves positive. Sholars’ views on the position of the al-qāfahmethod in determining the child’ lineage are varied. First, Hanafiyyah scholars absolutely reject this method because it prioritizes the theory of li'an law when the husband denies the lineage of his child. Second, most other scholars (Maliki, Shafi'i, Hambali, Al-Zahiri, and Al-Auza'i) accept the method by referring to Umar’s decision of engaging lineage experts (qā'if) in determining the child claims. Third, the Zahiri school believes that al-qāfah method can be used as a benchmark in determining the case of lineage and atsar (tracing the traces). The last, Ibn Qayyim considers that al-qāfahmethod as one of the laws established by the Prophet Muhammad.Keywords: Al-Qafah; fiqh; child’s lineage.Abstrak:Penelitian ini bertujuan untuk melihat kedudukan metode al-qāfah dalam menetapkan nasab anak menurut ulama dan perspektif maqasid syariah melalui pendekatan kualitatif dengan cara dekriptif-analisis. Data diperoleh dengan cara mencari literatur yang berkaitan dengan pokok permasalahan kemudian dianalisis dengan metode deskriptif analitik, metode komparatif, dan metode analisis konten. Hasil penelitian menunjukkan bahwa beberapa ulama fikih termasuk di antaranya jumhur ulama menyepakati metode al-qāfah sebagai cara untuk menetapkan nasab anak dengan merujuk tindakan Umar yang menghadirkan ahli nasab (qā’if) dalam perkara sengketa klaim anak. Juga mazhab Zahiri yang mengatakan bahwa al-qāfah dapat dijadikan patokan dalam putusan perihal nasab dan atsar (menelusuri jejak), serta Ibnu Qayyim yang meyakini al-qāfah menjadi salah satu di antara hukum yang ditetapkan Rasulullah SAW). Dalam perspektif maqasid syariah metode al-qāfah penting dilakukan terutama pada kasus pengingkaran atau klaim terhadap anak, lantaran tidak semua masyarakat bersedia melakukan tes DNA karena biaya yang mahal, mekanisme yang rumit juga ketidaksiapan untuk mengakui seandainya diketahui bahwa itu adalah anaknya.Kata Kunci: Al-Qafah; fikih; nasab anak.
In the understanding of fiqh turats, the concept of milk al-yamin is affecting the legal protection for oppressed slaves during the Jahiliyah period. According to Syahrur, the concept of milk al-yamin had similarities and differences with the marriage contract. The similarity lies in the ability to have sexual relations, while the difference is that a marriage contract is not merely a sexual relationship, but it has a legal effect on the production of the rights and obligations of a husband and wife to build a family, and other social activities related to mushaharah. Milk al-yamin does not arrive at the emergence of rights and obligations as husband and wife as a result of a marriage contract. The concept of milk al-yamin that Syahrur understands for the present context is how the legal proposition (the Quran) remains suitable with the current era, not to be eradicated historically because it is no longer relevant. He built a new logic for the concept of milk al-yamin in the present context, which is called ‘aqd ihsan. The concept of milk al-yamin understood by Syahrur enables the authorization of contractual marriages or mut'ah which were abolished according to the Sunni school of fiqh. The concept of contract marriage or mut'ah does not have general marriage conditions, because the purpose is not to build a family, but purely sexual relations, and does not belong to the category of formal marriage, although at the same time it is not haram. In consequence, the concept of milk al-yamin is not becoming a basis for legitimizing nonmarital sexual relations.
This paper explores the practices of inheritance distribution among the people of South Aceh who commonly divide inheritance property based on customary inheritance law. Heirs receive their shares of inheritance not according to Islamic law (furudh al-muqaddarah), as both male and female heirs earn equal portions. The study of this paper aims to examine the concept of Islamic inheritance law from the perspective of gender equity, the pattern of interaction and formation of customary inheritance law in social institutions, and the basis for the community beliefs in dividing inheritance according to the custom and culture of South Aceh. The study obtained data by observing the practices of inheritance distribution in South Aceh and conducting in-depth interviews with the community figures, the representatives of Ulema Consultative Assembly (Majelis Permusyawaratan Ulama/MPU), and the judges at the Tapaktuan Sharia Court using an empirical juridical approach. The results of the study revealed that the concept of Islamic inheritance law has been an alternative and in line with the principle of gender justice for women in South Aceh as a manifestation of the principle of balanced justice. This principle has been reflected in the patterns of inheritance distribution through the respective customary law mechanisms in accordance with the agreement of all heirs. The people in South Aceh have preferred to divide inheritance through the customary law as it has been more flexible and taken into account the socio-economic conditions and values developed in their community.
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