Health is very pivotal for life. In the modern medicine life, one of the ways to improve health is through organ transplantation. However, the practice of organ transplants is still a matter of debate among scholars, whether it is allowed or not. This study discusses organ transplants in the Qur’an through the perspective of Maqasid interpretation (objectives of sharia). The method used is qualitative or library research with the Maqasid interpretation approach. The conclusions that can be drawn from this study are: First, a person is not allowed to give or sell their organs to others. It will be permissible only for urgent needs with some provisions: it is harmless to the donors, it is not the vital organs that affect his life, and there is no other medical efforts to cure it, except with a transplant. Second, the contribution that a Moslem can make in this organ transplantation is called hifz al-nafs (saving the soul).Abstrak: Kesehatan merupakan salah satu bagian terpenting dalam kehidupan. Islam telah menetapkan beberapa dasar pedoman bagi umatnya dalam meningkatkan dan memulihkan kesehatan. Transplantasi organ termasuk solusi salah satu yang penting dalam dunia kedokteran modern. Banyaknya manusia yang tertolong dalam hal ini, sehingga transplantasi meningkat, termasuk Indonesia. Praktik transplantasi organ hingga kini masih menjadi perdebatan diantara para ulama. Baik itu yang membolehkan, atau yang tidak membolehkan. Kajian dalam penelitian ini membahas mengenai transplantasi organ dalam al-Quran dengan menggunakan perspektif tafsir maqasidi. Metode yang digunakan ialah kualitatif atau library research dengan pendekatan tafsir maqasidi. Adapun kesimpulan yang dapat ditarik dalam penelitian ini ialah: Pertama, bahwa seseorang tidak boleh memberikan atau menjual organ kepada orang lain. Di perbolehkan jika adanya ketentuan-ketentuan mendesak secara syar’i, dan tidak adanya kemudaratan bagi pendonor. Ketentuan lainnya juga bukan merupakan organ vital yang mempengaruhi kehidupannya. Dan tidak ada upaya medis lain untuk menyembuhkannya, kecuali dengan transplantasi. Kedua, Kontribusi yang dapat dilakukan mukmin dalam transplantasi organ adalah hifz al-nafs (penyelamatan Jiwa).
Indonesia sebagai negara penganut agama Islam terbanyak juga banyak melahirkan para penafsir al-Qur’an. terhitung ada puluhan penafsir al-Qur’an yang karyanya sudah ditemukan, bahkan sudah lama dipelajari di bumi Nusantara. Keistimewaan dari tafsir karya ulama Nusantara adalah salah satunya ditulis dengan bahasa di mana mufasir itu hidup. Salah satu ulama Nusantara yang ikut andil dalam menafsirkan al-Qur’an adalah KH. Bisri Musthofa dengan karyanya Tafsir Al-Ibriz. Tulisan ini akan mengambil surah Al-Ikhlas dalam kitab Al-Ibriz. Kitab tafsir ini tidak mempunyai kecenderungan dalam corak adab ijtima’i, ilmi dan mistis. Meskipun kemungkinan besar corak-corak lain juga terdapat dalam tafsir ini, namun ketiga corak ini yang mempunyai keunikan tersendiri dalam menggambarkan kitab tafsir tersebut. Dalam menafsirkan surah al-Ikhlas, Bisri Musthofa tidak mencantumkan sumber rujukan, bisa disimpulkan bahwasanya dalam menjelaskan surah al-Ikhlas Bisri Musthofa berpendapat dengan pemikirannya atau mungkin penjelasannya dari gurunya.
The emergence of A. Hassan as a moderate scholar who reformed Islam by using the Back to Quran blog was controversial in some circles. Ahmad Hassan, known as a reform figure or tajdid who is also known as ishlah, gave his thoughts in the field of hadith. The domination of the fiqh of the school for him has prevented Muslims from interacting with the Koran and the hadiths directly. With Ahmad Hassan's social context that has influenced him. This paper discusses the understanding of A. Hassan's hadith both textually and contextually. This writing uses a qualitative research library type. The author draws several conclusions. First, by looking at the sociology of knowledge he departed from the reformer, then there was tajdid and ishlah. Secondly, regarding pure worship, he used textual, while muamalah, etc. he used contextual hadith.
The phenomenon of rejection of Covid-19 corpses is rife at the moment. Prophet Muhammad never refused the corpse who died from a virus or years. The instructions from the Messenger of Allah in the management of the body should follow the ways of burial, because it was feared the stench, and became wild animal food. But some people still refused the burial of Covid-19' corpses because of the pretext of excessive fear with the virus. Whereas in Islam the body must be accepted with pleasure and treated well. However, what happened in some cases, the people were afraid of receiving the corpses. It also happened when they wanted to be buried. Furthermore, some rejected the body and the medical team who wanted to bury it. This paper discusses the phenomenon of the rejection of the corpses of Covid-19 from the perspective of the hadith. The research in this qualitative paper is a type of library research with a hadith contextualization approach. It can be concluded that, first, it is not justified to reject the corpses of Covid-19 because the Messenger of Allah never rejected the body due to the plague and they have the privilege of martyrdom in the afterlife. Second, the solution to the rejection of the body is to continue to administer the body following government protocols and always follow the Shari'a to avoid all martyrdom.
This research focuses on the study of "The Concept of Household Harmony in the al-Quran (Ma'na-Cum-Maghza Interpretation of Term Libas in QS. al-Baqarah: 187)". This research is motivated by many people who do not heed the harmony in their household and many people who interpret the word libas in QS. al-Baqarah: 187 means clothes only. In fact, the meanings contained in the word libas are very diverse which can be a guide in household harmony. Therefore, by using the Ma'na-Cum-Maghza approach, this study aims to explain the meanings contained in the word libas. This study concludes that the significance of this verse is that family harmony can be built through Gotong Royong, Loyalty, and Romance. AbstrakPenelitian ini fokus terhadap kajian “Konsep Keharmonisan Rumah Tangga dalam al-Qur’an (Interpretasi Ma’na-Cum-Maghza atas Term Libas QS. al-Baqarah: 187)”. Penelitian ini dilatarbelakangi oleh banyaknya masyarakat yang tidak mengindahkan keharmonisan dalam rumah tangganya dan banyak masyarakat yang memaknai kata libas dalam QS. Al-Baqarah: 187 bermakna pakaian saja. Padahal, makna yang ada dalam kata libas sangat beragam yang dapat menjadi pedoman dalam keharmonisan rumah tangga. Oleh karena itu, dengan menggunakan pendekatan Ma’na-Cum-Maghza penelitian ini bertujuan untuk menjelaskan makna-makna yang ada dalam kata libas. Penelitian ini menyimpulkan bahwa signifikansi dalam ayat ini mengandung keharmonisan keluarga dapat di bangun melalui Gotong Royong, Kesetiaan, dan Romantisme. Kata Kunci: Keharmonisan; Libas pada al-Baqarah: 187; Ma’na-Cum-Maghza.
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