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All Journal KOVALEN: Jurnal Riset Kimia Sosial Horizon: Jurnal Pendidikan Sosial MaPan : Jurnal Matematika dan Pembelajaran MODELING: Jurnal Program Studi PGMI JPM (Jurnal Pemberdayaan Masyarakat) al-Afkar, Journal For Islamic Studies Journal of Education Technology Indonesian Journal of Educational Science (IJES) Darajat: Jurnal Pendidikan Agama Islam Jurnal Teknologi Kedirgantaraan (JTK) Al-Mutharahah: Jurnal Penelitian dan Kajian Sosial Keagamaan BALANGA: Jurnal Pendidikan Teknologi dan Kejuruan Andragogi : Jurnal Ilmiah Pendidikan Agama Islam Al asma : Journal of Islamic Education Jurnal Pengabdian dan Peningkatan Mutu Masyarakat (JANAYU) International Journal of Health, Economics, and Social Sciences (IJHESS) Jurnal Komputer, Informasi dan Teknologi Cendekia: Jurnal Kependidikan dan Kemasyarakatan Jurnal Pengabdian Masyarakat Information Technology (JPM ITech) ICO EDUSHA Jurnal Penjaminan Mutu Penamas Communautaire: Journal of Community Service Teknovokasi : Jurnal Pengabdian Masyarakat Journal of Gurutta Education Vokatek : Jurnal Pengabdian Masyarakat Information Technology Education Journal JPNM : Jurnal Pustaka Nusantara Multidisiplin Jurnal Pengabdian Masyarakat STATISTIKA Neraca: Jurnal Ekonomi, Manajemen dan Akuntansi JRIIN :Jurnal Riset Informatika dan Inovasi Prosiding Seminar Nasional Dies Natalis Universitas Negeri Makassar Sulolipu: Media Komunikasi Sivitas Akademika dan Masyarakat Indonesian Technology and Education Journal Al'Adalah RESLAJ: Religion Education Social Laa Roiba Journal NUMADURA: Journal of Islamic Studies, Social and Humanities Fakumi Medical Journal ARUS JURNAL SAINS DAN TEKNOLOGI LITERA ABDI: Jurnal Pengabdian Masyarakat Jurnal Pendidikan Islam Edu Aksara : Jurnal Pendidikan dan Kebudayaan Insan Cita Bongaya Research Journal Indonesian Journal of Library and Information Science (IJLIS) Jurnal MediaTIK Jurnal Pengabdian kepada Masyarakat Multidisiplin (JUPENGEN) Values: Jurnal Kajian Islam Multidisiplin AL-Ikhtiar : Jurnal Studi Islam Al-Hayat: Journal of Islamic Education Living Sufism: Journal of Sufism and Psychotherapy UNM Journal of Technology and Vocational Jurnal Wicara Desa Issues in Mathematics Educations (IMED) Journal of Renewable Energy and Smart Device Jurnal Vokasi Keteknikan Galen: Jurnal Ilmu Farmasi dan Kesehatan Indonesian Journal of Islamic Jurisprudence, Economic and Legal Theory Interdisciplinary Explorations in Research Journal (IERJ) Disaster in Civil Engineering and Architecture Al-Gazali Journal Of Mechanical Engineering
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Journal : Interdisciplinary Explorations in Research Journal (IERJ)

 1 
Keabsahan Transaksi Jual Beli Yang Dilakukan Oleh Tunanetra Menurut Mazhab Hanafi Dan Mazhab Syafi’i Muhammad Siraji; Imam Alfiannor; Ruslan
Interdisciplinary Explorations in Research Journal Vol. 1 No. 3 (2023): "Exploring the Wisdom Integration of Multidisciplinary Approaches in Higher Edu
Publisher : PT. Sharia Journal and Education Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62976/ierj.v1i3.409

Abstract

Abstract The scholars state that the original law in Muamalah is permissible, unless there is evidence that forbids it. Thus, the original law in buying and selling is halal. However, to be considered valid, buying and selling transactions must fulfill the pillars and conditions in accordance with the views of the madhhabs adopted. The Hanafi Mazhab and the Shafi'i Mazhab have different views on the pillars and conditions of buying and selling. One of the striking differences is related to visual impairment, especially for blind people. The Hanafi Mazhab considers the sale and purchase transactions of blind people to be valid, while the Shafi'i Mazhab states that it is not valid because it involves the element of gharar. This research aims to find out why the Hanafi and Shafi'i Mazhabs differ in their opinions in punishing sale and purchase transactions carried out by the blind. The type of research that will be used in this research is descriptive normative legal research through a comparative approach. The results of this study found that the Hanafi Mazhab is of the opinion that the sale and purchase transactions carried out by the blind are valid on the condition that there is a khiyar nature plus the hadith that Umar bin Khattab saw that Hibban bin Munqidz was a blind man who was given khiyar rights for 3 days to transact buying and selling for blind buyers, and the existence of Ijmak Sukuti at the time of the companions, namely there is no prohibition on buying and selling transactions carried out by the blind. This is different from the Shafi'i school of thought which argues that the sale and purchase transactions carried out by the blind are not valid according to their shahih school of thought because of the hadith evidence that the prophet Muhammad SAW prohibited buying and selling that contained elements of deception because in the sale and purchase transactions carried out by the blind there was a great deception. Keywords: Buying and Selling, Visually Impaired, Hanafi Mazhab, Shafi'i Mazhab Abstrak Para ulama menyatakan bahwa hukum asal dalam Muamalah adalah boleh, kecuali ada dalil yang mengharamkannya. Dengan demikian, hukum asal dalam jual beli adalah halal. Namun, untuk dianggap sah, transaksi jual beli harus memenuhi rukun dan syarat sesuai dengan pandangan mazhab yang dianut. Mazhab Hanafi dan Mazhab Syafi’i memiliki pandangan berbeda mengenai rukun dan syarat jual beli. Salah satu perbedaan mencolok adalah terkait keterbatasan penglihatan, khususnya pada orang tunanetra. Mazhab Hanafi menganggap transaksi jual beli orang tunanetra sah, sementara Mazhab Syafi’i menyatakan bahwa tidak sah karena melibatkan unsur gharar.maka penelitian ini bertujuan untuk mengetahui mengapa mazhab Hanafi dan Syafi’i berbeda pendapat dalam menghukumi transaksi jual beli yang dilakukan oleh tunanetra. Jenis penelitian yang akan digunakan dalam penelitian ini adalah penelitian hukum normatif bersifat deskriptif melalui pendekatan komparatif. Hasil penelitian ini didapati bahwa Mazhab Hanafi berpendapat sah transaksi jual beli yang dilakukan oleh tunanetra dengan syarat adanya khiyar sifat ditambah adanya hadits bahwa Umar bin Khattab yang melihat bahwa Hibban bin Munqidz seorang buta yang diberikan hak khiyar selama 3 hari untuk bertransaksi jual beli untuk pembeli yang tunanetra,dan adanya Ijmak Sukuti pada zaman sahabat yaitu tidak adanya larangan transkasi jual beli yang dilakukan oleh Tunanetra. berbeda dengan mazhab Syafi’i yang berpendapat tidak sah transaksi jual beli yang dilakukan oleh tunanetra menurut pendapat shahih mazhab mereka karena adanya dalil hadits bahwa nabi Muhammad SAW melarang jual beli yang mengandung unsur tipuan karena dalam transaksi jual beli yang dilakukan oleh tunanetra terdapat tipuan yang besar. Kata kunci: Jual Beli, Tunanetra, Mazhab Hanafi, Mazhab Syafi’i This is an open access article under the CC BY-NC-SA license.
Hukum Sujud Syukur Tanpa Berwudu menurut Mazhab Maliki dan Mazhab Syafi’i Laila Azizah; Ruslan
Interdisciplinary Explorations in Research Journal Vol. 1 No. 3 (2023): "Exploring the Wisdom Integration of Multidisciplinary Approaches in Higher Edu
Publisher : PT. Sharia Journal and Education Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62976/ierj.v1i3.411

Abstract

Abstract As we know, prostration is a part that cannot be left behind in worshiping Allah Swt. With that, every prostration that we make in prayer contains something of the power to draw us closer to Allah Swt. There are many types of prostration in Islamic teachings, one of which is prostration of gratitude, some of these prostrations of gratitude require that you perform ablution first, there are also opinions that prostrations of gratitude do not require wudu. The Maliki School and the Syafi’i School have different views regarding whether to prostrate in gratitude without performing ablution first. One of the striking differences is that the Maliki School allows prostrations of thanks without performing ablution first, while the Syafi’i School states that prostrations of thanks must be in a state of ablution as is a valid requirement for prayer. The type of research that the author uses in this research is descriptive normative legal research using a comparative approach, which focuses on Islamic studies by examining Islamic law books, schools of Islamic jurisprudence books in particular as material for analysis. The results of this research show that the Maliki School and the Syaf’i School have different opinions regarding prostrating gratitude without performing ablution. The Maliki Absolute School states that there are no conditions before performing prostrations of gratitude. Meanwhile, in the Syafi’i School, before performing prostrations of gratitude, you must first be in a pure state. Regarding the istinbath method in adopting the law regarding prostration of gratitude without ablution, the Maliki School and the Syafi’i School both use authentic hadith arguments as the legal basis for prostrating gratitude without ablution. However, the Maliki School considers the hadith argument regarding prostration of gratitude to be ‘am’ so that to complete the prostration with wudu must require a sharih argument. Meanwhile, the Syafi’i School considers the argument of this hadith to be general because the hadith has ihtimal (possibility) and the hadith is still within the scope of Ijmal so one has to wait for the opinion to explain it Keywords: Law of Prostration of Gratitude, Without Wudu, Maliki School, Shafi’i School Abstrak Seperti yang kita ketahui sujud adalah bagian yang tidak akan tertinggal dalam beribadah kepada Allah Swt. Dengan itu pula setiap sujud yang kita lakukan di dalam salat itu di dalamnya ada sesuatu kekuatan untuk banyak-banyak mendekatkan diri kita kepada Allah Swt. Terdapat banyak macam sujud di dalam ajaran Islam, salah satunya adalah sujud syukur, sujud syukur ini ada yang mensyariatkan harus berwudu terlebih dahulu ada juga pendapat bahwa sujud syukur tidak perlu adanya wudu. Mazhab Maliki dan Mazhab Syafi’i memiliki pandangan berbeda mengenai sujud syukur tanpa berwudu terlebih dahulu atau tidak. Salah satu perbedaan mencolok adalah Mazhab Maliki membolehkan sujud syukur tanpa berwudu terlebih dahulu, sementara Mazhab Syafi’i menyatakan bahwa sujud syukur itu harus dalam keadaan berwudu sebagaimana syarat sah salat. Jenis penelitian yang penulis gunakan dalam penelitian ini adalah penelitian hukum normatif yang bersifat deskriptif melalui pendekatan komparatif, yang berfokus kepada kajian keislaman dengan menelaah buku-buku hukum Islam, kitab-kitab fikih mazhab khususnya sebagai bahan analisis. Hasil penelitian ini menujukkan bahwa Mazhab Maliki dan Mazhab Syaf’i memiliki perbedaaan pendapat tentang sujud syukur tanpa berwudu. Mazhab Maliki Mutlak menyebutkan bahwa tidak ada syarat sebelum melakukan sujud syukur. Sedangkan Mazhab Syafi’i sebelum melakukan sujud syukur harus dalam keadaan suci terlebih dahulu. Mengenai metode istinbath dalam pengambilan hukum tentang sujud syukur tanpa berwudu Mazhab Maliki dan Mazhab Syafi’i sama sama menggunakan dalil hadist sahih sebagai dasar hukum sujud syukur tanpa berwudu. Namun, Mazhab Maliki menganggap dalil hadis tentang sujud syukur itu ‘am’ sehingga untuk men-takhsis sujud dengan wudu itu harus memerlukan dalil yang sharih. Sedangkan Mazhab Syafi’i mengganggap dalil hadis tersebut menunjukkan umum karena hadis tersebut memiliki ihtimal (kemungkinan) dan hadis tersebut masih dalam lingkup Ijmal sehingga harus menunggu bayan yang menerangkannya Kata Kunci: Hukum Sujud Syukur, Tanpa Berwudu, Mazhab Maliki, Mazhab Syafi’i
Ilmu Mauhibah sebagai Syarat Penafsir Al-Quran Ruslan
Interdisciplinary Explorations in Research Journal Vol. 2 No. 3 (2024)
Publisher : PT. Sharia Journal and Education Center

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.62976/ierj.v2i3.783

Abstract

He scholars differ in determining the conditions for interpreting the Koran. One of the 15 conditions put forward by al-Suyuthi in his book al-Itqan fi Ulum al-Qur'an is the Knowledge of Mauhibah. Al-Suyuthi said that Mauhibah knowledge is knowledge that is given directly by Allah to anyone who practices his knowledge. Later generations of scholars often quote and refer to al-Suyuthi, including Ahmad al-Syirbashi, Basyuni Faudah, Muhammad Husain al-Dzahabi. Meanwhile, mutaqaddimin scholars such as al-Ghazali, al-Maturidi, etc. expressed various opinions. Al-Maturidi (born around 238 H/852 M- d.333H/944 M) equated the science of mauhibah with the science of laduni with the same definition. Al-Ghazali put forward three views, including that knowledge is obtained because of luck from Allah. If we follow the opinion of al-Ghazali (d. 505 H/1111 AD) and al-Maturidi, the science of mauhibah is the science of laduni; There are similarities with the science of kasbiyah, it is not merely an abundance from God but there is effort from humans. Scholars differ in their opinions about how to obtain mauhibah knowledge. There are those who get it directly from Allah and there are also those who think indirectly, namely using the riyadhah and muraqabah methods Para ulama berbeda dalam menetapkan Syarat-syarat bagi penafsir Alquran. Satu dari 15 syarat yang dikemukakan oleh al-Suyuthi dalam kitabnya al-Itqan fi Ulum al-Qur’an adalah Ilmu Mauhibah. Al-Suyuthi mengatakan ilmu Mauhibah tersebut adalah ilmu yang dianugerahkan langsung oleh Allah kepada siapa saja yang mengamalkan ilmunya. Ulama generasi belakangan banyak mengutip dan merujuk kepada al-Suyuthi diantaranya Ahmad al-Syirbashi, Basyuni Faudah, Muhammad Husain al-Dzahabi. Sedangkan ulama mutaqaddimin semisal al-Ghazali, al-Maturidi, dll mengemukakan pendapat yang beragam. Al-Maturidi (lahir sekitar 238 H/852M) menyamakan ilmu mauhibah dengan ilmu laduni dengan definisi yang sama. Al-Ghazali mengemukakan tiga pandangan di antaranya ilmu diperoleh karena mendapat keberuntungan dari Allah. Bila mengikuti pendapat al-Ghazali (w. 505 H/1111 M) dan al-Maturidi (w.333H/944 M) ilmu mauhibah adalah ilmu laduni; ada kemiripan dengan ilmu kasbiyah tidak semata-mata limpahan dari Tuhan tapi ada usaha dari manusia. Ulama berbeda pendapat tentang cara memperoleh ilmu mauhibah. Ada yang memperolehnya langsung dari Allah dan ada juga yang berpendapat tidak langsung, yakni memakai metode riyadhah dan muraqabah.
Co-Authors A. Suriadi Abdul Assam Abdul Hafiz Sairazi ABDUL HAMID Abdul Muis Mapalotteng Abdullah, Ashari Abustiana, Rahma Lolita Agus Maimun Agus Setiawan Agusrawati Ahmad Nurfauzan Ahmad Ridhay Ahmad Thalib Ainun Haurul Jannah Ainun, Amma Akhyar Muchtar, Akhyar Al Imran Aldiansyah Ismail Alfia Mutmainah Alief Akbar Alifiah Aisyah Biyni Alimuddin Sa'ban Miru Anas Arfandi Andelina febriani Andi Abd. Muis Andi Ammar Akrar Andi Fitriani Djollong Andi Sri Dewi Anggraeni. M Anisah Syafiqah Annisa Anwar Muthaher Anwar, Handayani Aprila Sakti K Ardian Bisri Ariyansyah Asdar ASNAWI Asnawi Asnawi Aulia Virna Yuniar Awi Awi Dassa Awi Dassa, Awi Ayu Pratiwi Azrul Ridwan Baharuddin Bahriddin Abapihi Bahridin Abapihi Baraz Yoechva Alfaiz Baso, Fadhilrrahman Cahya Dewati, Anastiti Cassiophea, Lola Dali , Nasrullah Danar Airangga Windra Gautama Darwis Dasmayanti Lestari Denny Mathius Dewi Nirmala Salim Dika Idha Saputri Djawad , Yasser Abdul Duda, Nining Austi Dwi Juli Puspitasari Dwina Izzaty KS, Fathia Dwiyanti, Suharsi Edwin Ali Akbar M Ega Sarmita Erwin Abdul Rahim Evy Segarawati Ampry Fadhillah, Sauma FAHRIZAL Faradinah Fatah, R. Hozin Abdul Fathahillah Fathani Mubarak Fery Yanto Firdaus Fitrahlaelah Muh. Asri Fitri Gusti Ngurah Adhi Wibawa H. Bernard Hakim, Ahmad Halwani, Sufi Hamda Hamkah Hasan, Salim Hasanah Hasbi Ali, Hasbi Hendra Jaya Hisyam Ihsan Hotibatul Ummah Husain Sosidi Ihlas Ihwal, Muhammad Imam Alfiannor Imam Suyudi, Imam Imran Indah Safirah Intan Vida Yasasi Intan, Intan Fandini Irma Yahya Irvan Irwan Isma Inggit Ismatullah Ismiati Iswara, Zalu Nabil Yassin Iwan Suhardi Jamaluddin Joni Ribowo Juliana Jun Suhardi Jurnal Wicara K, Raida Khaerni Khairiyah Khairuddin Khairuddin Khairuddin Khairudin Klis Dianti Kurniaty Atmia La Ode Abd Kadir La Rudi Laila Azizah Lailatus Shiddiqah Laily Nurliana Lati Sari Dewi Lilis Laome Lu'mu Luthfiyah Lu’lu Yu’tikan Nabilah M, Irmawati M. Adji Yudha Maftuhah Imam Makarim, Siti Amirah Makkulau Makmur, Elfira Mansur Mariyal Qibtiyah Marsela, Anggi Maskuri Mega Kurniawati Meili Yanti Mirzan, Mohamad Misnawati Mu'minayah Muchsin Idrus Mudjia Rahardjo Muh. Fitrah Muh. Iksan N Muh. Natsir Muh. Yusuf Mappease Muh. Yusuf Mappeasse Muhammad Muhammad Ammar Naufal Muhammad Firdaus Muhammad Shiddiqien Kuddus Muhammad Siraji MUHAMMAD SUBHAN Muhammad Ziaulhaq Muharrir Na'iem Mujahid, Nurhakimah Mujri Afuw Muliadi Nadila Aprianingsih Nafila, Nofi Nasaruddin Nasrullah Nathanael Nazilla, Sazkia Nea, Sirah Diniati Ni Ketut Sumarni Ni Putu Diah Agustin Permanasuri Nohong Nov Irmawati Inda Nugraha, Iqram Nur Aisyah NUR AMAL JAYA Nur Anim Jauhariyah Nur Rahayu NUR RAHAYU, NUR Nur Reski Yanti Nurakhirawati Nurfidatin Nurhaeni Nurhalisa, Sitti Nurhidayah Da’te Nuril Madinah Nurmiani NURUL HIDAYAH Nurul Hisani Basri Nurwijayanti Nyimas Sopiah Perkasa, Petrisly Prismawiryanti Prismawiryanti Purnamawati Putri Huzaifah Rachman, Firmansyah Raden Mohamad Herdian Bhakti Raden Muliana Raditya Rahayu Amalia Rahinah Ibrahim Rahma, Muftihatur Rahmaniah Rahmawati Mamile Ramli, Aksar Raswadi, Muhammad Dika Revianti Coenraad Ricardo Valentino Latuheru Rinaldy, Syiar Riska, Muhammad Riski, Mutiara Zalfa Rohana Rosdayanti Rudy Candra Rusdi Rusli Saeniah Safri, T. Mulkan Sahril Afandi S Sanatang Sani Haryati Saputra, Iwan Sari, Nurlian Sarifin Saripuddin Muddin Silvia Ulfa Siti Aminah Siti Justianti Muhajriyah Siti Nurbaya Siti Tazkirah Sri Rohmuliaty Sri Wahyuni Suci Fajarni Sudirman, Sirajuddin Suhayni SUMARNI Sutriani Syafrudin Muhammad Syahru Ramadhan Syamsurijal T. Mulkan Safri Tangkin Mangesa, Riana Tarita Aprilani Sitinjak THAMRIN AZIS Tri Oktarina Tuah Udin Sidik Sidin Ulantari Suhal Ulfa Rizkina Umar, Umar Wahyono, Zubaidi Wahyudin Wahyudin Whendy Trissan Wisak Watawai, Wilhelmus Wisriani Yayuk Kusumawati Yeni Utamin Yuliana Indriani Yusiran Yusral Anas zulfhazli zulfhazli Zulfiyah Surdam Zulkhairi