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Studi Perbandingan Politik Islam Al Mawardi dan Ibnu Taimiyyah Serta Relevansinnya Dengan Politik Demokrasi Modern Fazari Zul Hasmi Kanggas; Muhammad Azrul Amirullah; Saipul Nasution; Usamah Abdurrahman; Muhammad Akbar Hilman
Politea : Jurnal Politik Islam Vol. 9 No. 2 (2026): Digital Governance, Political Ethics, and Social Transformation in Islamic and
Publisher : UIN Mataram

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.20414/politea.v9i2.15499

Abstract

The concept of Ahlu al-Halli wa al-‘Aqdi formulated by Al Mawardi in Al-Ahkam al-Sultaniyyah represents an important foundation of classical Islamic political thought concerning leadership selection and governance. This study aims to analyze and critically examine Al Mawardi’s concept of Ahlu al-Halli wa al-‘Aqdi and its relevance to modern democratic politics from the perspective of Ibn Taymiyyah. The research employs a normative juridical and descriptive-analytical approach through the study of classical Islamic political literature and contemporary democratic systems. The findings indicate that Ahlu al-Halli wa al-‘Aqdi functioned as a representative body authorized to appoint and dismiss leaders based on criteria of justice, knowledge, and social influence. However, the mechanism differs significantly from modern democratic institutions such as the People’s Consultative Assembly (MPR), the House of Representatives (DPR), and Regional Representative Councils (DPRD), whose members are directly elected by the people through periodic elections. In Al Mawardi’s framework, leadership succession tended to be elitist and limited to certain authoritative groups. From Ibn Taymiyyah’s perspective, the legitimacy of political authority should prioritize public welfare (maslahah) and justice, allowing flexibility in governance systems according to social and political contexts. The study concludes that although the concept of Ahlu al-Halli wa al-‘Aqdi remains relevant as an ethical foundation for leadership and representation, its implementation requires contextual reinterpretation to align with democratic principles, public participation, accountability, and modern constitutional governance.
STRENGTHENING SUKUK WAQF AS A SUSTAINABLE ISLAMIC FINANCIAL TOOL FOR SOCIAL WELFARE DEVELOPMENT Muhammad Azrul Amirullah; Muhammad Akbar Hilman; Azzam Al Hanif
Yurisprudentia: Jurnal Hukum Ekonomi Vol 11, No 2 (2025)
Publisher : Universitas Islam Negeri Syekh Ali Hasan Ahmad Addary Padangsidimpuan

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.24952/yurisprudentia.v11i2.16969

Abstract

Global economic growth by 2030 is expected to be dominated by developing countries, with significant gains from countries such as China, India and Indonesia. About 8.5 per cent of the world's population or about 700 million individuals live on less than $2.15 a day, which is categorised as extreme poverty and is important for low-income countries. On the other hand, 44 per cent of the world's population or about 3.5 billion people earn less than $6.85 a day, which falls into the poverty category associated with upper-middle-income countries. Development Goals in several sectors are to face the challenge of 2030, the challenge of national progress. Waqaf is a system of giving valuable goods or assets to be taken advantage of. In this paper, the author uses a research method in the form of a library study (library research) where he uses secondary data in the form of national and international journal literature, websites that discuss waqf. The literature is selected in accordance with the theme discussed and then the data is analysed using an inductive logic paradigm. Sukuk waqf is a financial instrument based on the principles of waqf and sharia securities where this type of waqf allows the use of waqf funds to be more productive than waqf in general with stability and sustainability.
Metode Takhrijul Furu’ Alal Ushul: Pilar Dinamis Dalam Istinbatul Hukum Islam Muhammad Akbar Hilman; Muhammad Azrul Amirullah
Jurnal Kajian Hukum Dan Kebijakan Publik | E-ISSN : 3031-8882 Vol. 3 No. 1 (2025): Juli - Agustus
Publisher : CV. ITTC INDONESIA

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62379/g5fpzr25

Abstract

Sharia law is a legal product derived from the Qur'an and Sunnah through the ijtihad of scholars using established legal reasoning principles. The method of legal reasoning itself was not formally codified at the time. It existed during the lifetime of the Prophet Muhammad (peace be upon him) and his companions. After the Prophet returned to his Lord, the method of legal reasoning was adopted by the Companions who were well-versed in Islamic law. They analysed the textual sources of Islamic law and the explanations of the Prophet Muhammad, peace be upon him, before establishing the law. This practice was continued by the Tabi’in and Tabiut Tabi’in in subsequent generations in the process of legal reasoning, which later became known as the Mujtahid. These Mujtahid imams were the ones who established the principles of legal reasoning in the history of Islamic law. The type of method used in this research is the literature review method. This method was chosen because it facilitates the search for research discussions. The approach used includes a conceptual approach. Thus, the ability to derive legal rulings from sources of Islamic law will develop gradually, in line with increasing experience and understanding of the maqashid syariah—the primary objectives of Islamic law itself. A student will also develop sensitivity to societal dynamics and be able to distinguish between matters that are fixed (tsawabit) and those that are variable (mutaghayyirat). This is important so that the laws produced remain relevant, functional, and flexible in the face of modern times. Additionally, this training fosters the spirit of ijtihad and scientific courage in deriving new laws, especially amid the rapid pace of globalisation, technological advancements, and the emergence of social phenomena unprecedented in classical times. They will also become accustomed to reading classical and contemporary literature comparatively, thereby broadening their perspective on fiqh, making it tolerant and not narrow-minded.