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Universitas Islam Negeri Alauddin Makassar
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Nilai Strategis Keadilan Islam bagi Pemerintahan Modern Aisyah Shada; Fadlia Mubakkira; Kurniati
AL-Ikhtiar : Jurnal Studi Islam Vol. 3 No. 3 (2026): AL-Ikhtiar : Jurnal Studi Islam
Publisher : 4

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.71242/wbm8tf27

Abstract

This study aims to analyze the strategic value of Islamic justice and its relevance to modern governance. Justice is a fundamental principle in Islamic teachings and plays a crucial role in realizing effective, transparent, accountable, and public-benefit-oriented governance. Amidst the various challenges facing modern governance, such as corruption, socio-economic inequality, legal discrimination, and declining public trust in state institutions, Islamic values ​​of justice offer an ethical and normative foundation that can be used to strengthen the governance system. This study employed a qualitative approach with library research. Data were obtained from the Quran, Hadith, books, scholarly articles, and various other literature related to the concept of Islamic justice and modern governance. Data collection was conducted through documentation studies, while data analysis employed descriptive-analytical content analysis. The results indicate that Islamic justice has strategic value in building government legitimacy, upholding the rule of law, strengthening the principles of good governance, promoting equitable distribution of economic prosperity, and preventing corruption and abuse of power. Furthermore, Islamic values ​​of justice, such as trustworthiness, deliberation, equal rights, responsibility, and protection of vulnerable groups, have proven to be strongly relevant to the needs of a modern, democratic and inclusive government. Therefore, implementing Islamic values ​​of justice can be a crucial foundation for realizing a government with integrity, justice, and a focus on sustainable public welfare. Abstrak Penelitian ini bertujuan untuk menganalisis nilai strategis keadilan Islam serta relevansinya dalam penyelenggaraan pemerintahan modern. Keadilan merupakan salah satu prinsip fundamental dalam ajaran Islam yang memiliki peran penting dalam mewujudkan tata kelola pemerintahan yang efektif, transparan, akuntabel, dan berorientasi pada kemaslahatan masyarakat. Di tengah berbagai tantangan yang dihadapi pemerintahan modern, seperti korupsi, ketimpangan sosial-ekonomi, diskriminasi hukum, dan menurunnya kepercayaan publik terhadap institusi negara, nilai-nilai keadilan Islam menawarkan landasan etis dan normatif yang dapat digunakan untuk memperkuat sistem pemerintahan. Penelitian ini menggunakan pendekatan kualitatif dengan jenis penelitian kepustakaan (library research). Data diperoleh dari Al-Qur'an, Hadis, buku, artikel ilmiah, serta berbagai literatur yang berkaitan dengan konsep keadilan Islam dan pemerintahan modern. Teknik pengumpulan data dilakukan melalui studi dokumentasi, sedangkan analisis data menggunakan metode analisis isi (content analysis) secara deskriptif-analitis. Hasil penelitian menunjukkan bahwa keadilan Islam memiliki nilai strategis dalam membangun legitimasi pemerintahan, menegakkan supremasi hukum, memperkuat prinsip good governance, mendorong pemerataan kesejahteraan ekonomi, serta mencegah praktik korupsi dan penyalahgunaan kekuasaan. Selain itu, nilai-nilai keadilan Islam seperti amanah, musyawarah, persamaan hak, tanggung jawab, dan perlindungan terhadap kelompok rentan terbukti memiliki relevansi yang kuat dengan kebutuhan pemerintahan modern yang demokratis dan inklusif. Dengan demikian, implementasi nilai-nilai keadilan Islam dapat menjadi fondasi penting dalam mewujudkan pemerintahan yang berintegritas, berkeadilan, dan berorientasi pada kesejahteraan masyarakat secara berkelanjutan.
Metodologi Ushul Fiqh sebagai Landasan Ijtihad dalam Pengembangan Hukum Tata Negara Islam Kontemporer Muhammad Faruq; M.Raffi Apriadi; I.M. Aiman Ramadhan. S; Kurniati
AL-Ikhtiar : Jurnal Studi Islam Vol. 3 No. 3 (2026): AL-Ikhtiar : Jurnal Studi Islam
Publisher : 4

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.71242/mcwq7z30

Abstract

The development of the modern constitutional system presents various new issues not explicitly explained in classical Islamic legal sources. This condition demands ijtihad efforts that can address the challenges of the times without ignoring the principles of Islamic law. This study aims to analyze the role of ushul fiqh methodology as a basis for ijtihad in the development of contemporary Islamic constitutional law. The study uses a qualitative approach with library research. Data were obtained from primary sources in the form of literature on ushul fiqh and Islamic constitutional law, as well as secondary sources in the form of books, scientific journals, and relevant research results. Data collection techniques were carried out through documentation, while data analysis used descriptive-analytical methods. The results of the study indicate that ushul fiqh has a very strategic position as a methodological tool in the ijtihad process to formulate constitutional laws that are in accordance with the development of modern society. Various legal istinbath methods, such as qiyas (equity), istihsan (reasoning), maslahah mursalah (reasoning), sadd al-dzari'ah (reasoning based on the principles of justice), and maqashid al-syari'ah (the principles of Islamic law) provide space for mujtahids to develop constitutional concepts responsive to the needs of the times. Through this approach, basic principles of Islamic law, such as justice, welfare, equality, deliberation, protection of human rights, and government accountability, can be implemented in contemporary constitutional systems. Furthermore, the methodology of ushul fiqh (Islamic jurisprudence) allows for the harmonization of normative Islamic values ​​with modern political, social, and legal dynamics without losing the identity and primary objectives of sharia. Abstrak Perkembangan sistem ketatanegaraan modern menghadirkan berbagai persoalan baru yang tidak secara eksplisit dijelaskan dalam sumber-sumber hukum Islam klasik. Kondisi ini menuntut adanya upaya ijtihad yang mampu menjawab tantangan zaman tanpa mengabaikan prinsip-prinsip syariat Islam. Penelitian ini bertujuan untuk menganalisis peran metodologi ushul fiqh sebagai landasan ijtihad dalam pengembangan hukum tata negara Islam kontemporer. Penelitian menggunakan pendekatan kualitatif dengan jenis penelitian kepustakaan (library research). Data diperoleh dari sumber primer berupa literatur ushul fiqh dan hukum tata negara Islam, serta sumber sekunder berupa buku, jurnal ilmiah, dan hasil penelitian yang relevan. Teknik pengumpulan data dilakukan melalui dokumentasi, sedangkan analisis data menggunakan metode deskriptif-analitis. Hasil penelitian menunjukkan bahwa ushul fiqh memiliki kedudukan yang sangat strategis sebagai perangkat metodologis dalam proses ijtihad untuk merumuskan hukum-hukum ketatanegaraan yang sesuai dengan perkembangan masyarakat modern. Berbagai metode istinbath hukum seperti qiyas, istihsan, maslahah mursalah, sadd al-dzari’ah, dan maqashid al-syari’ah memberikan ruang bagi para mujtahid untuk mengembangkan konsep-konsep ketatanegaraan yang responsif terhadap kebutuhan zaman. Melalui pendekatan tersebut, prinsip prinsip dasar hukum Islam seperti keadilan, kemaslahatan, persamaan, musyawarah, perlindungan hak asasi manusia, serta akuntabilitas pemerintahan dapat diimplementasikan dalam sistem ketatanegaraan kontemporer. Selain itu, metodologi ushul fiqh memungkinkan terjadinya harmonisasi antara nilai-nilai normatif Islam dengan dinamika politik, sosial, dan hukum modern tanpa kehilangan identitas dan tujuan utama syariat.
Hukum Islam Dalam Konstitusi Indonesia: Kedudukan Implementasi Dan Dampaknya Bagi Masyarakat Wildan Raudzan; Fadhlurrahman Rizkullah; Kurniati
Al-Istinbath : Jurnal Ilmu Hukum dan Hukum Keluarga Islam Vol. 3 No. 3 (2026): Ilmu Hukum dan Hukum Keluarga Islam
Publisher : 4

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.71242/82nw3688

Abstract

This study aims to analyze the position of Islamic law in the Indonesian constitution, examine its implementation within the national legal system, and explain its impact on people's lives. Furthermore, this study also aims to trace the historical development of Islamic law in Indonesia and identify its integration into various applicable laws and regulations. The method used is normative juridical with a historical and conceptual approach, supported by literature studies as a data collection technique. The results of the study indicate that Islamic law has been present in Indonesian society since the 7th century AD and continues to develop along with political and constitutional changes. Its existence has been maintained throughout various constitutional periods, from the pre-independence period to the Reformation Era. Although Indonesia is not a religious state, Islamic legal values ​​have a place in the national legal system and are reflected in various regulations, such as the Marriage Law, Religious Courts, Zakat, Waqf, and Islamic Banking. The implementation of Islamic law takes place through four main channels: fiqh (Islamic jurisprudence), fatwas (religious edicts), court decisions, and formal legislation. All these processes take place within the framework of Pancasila and the 1945 Constitution as the foundation of the state. The presence of Islamic law has made significant contributions to the formation of family law, the development of the sharia economy, and the strengthening of social and moral values ​​within Muslim communities. This research concludes that Islamic law is flexible and adaptable to changing times. Therefore, the values ​​of justice, welfare, and balance contained within it can be harmoniously integrated into the national legal system without neglecting the principles of plurality, democracy, and diversity, which are the core characteristics of the Indonesian nation. Abstrak. Penelitian ini bertujuan untuk menganalisis kedudukan hukum Islam dalam konstitusi Indonesia, mengkaji implementasinya dalam sistem hukum nasional, serta menjelaskan dampaknya terhadap kehidupan masyarakat. Selain itu, penelitian ini juga bertujuan menelusuri perkembangan historis hukum Islam di Indonesia dan mengidentifikasi bentuk integrasinya ke dalam berbagai peraturan perundang-undangan yang berlaku. Metode yang digunakan adalah yuridis normatif dengan pendekatan historis dan konseptual, didukung studi pustaka sebagai teknik pengumpulan data. Hasil penelitian menunjukkan bahwa hukum Islam telah hadir dalam kehidupan masyarakat Indonesia sejak abad ke-7 M dan terus berkembang seiring perubahan politik serta ketatanegaraan. Eksistensinya tetap terjaga melalui berbagai periode konstitusi, mulai masa pra-kemerdekaan hingga Era Reformasi. Meskipun Indonesia bukan negara agama, nilai-nilai hukum Islam memperoleh ruang dalam sistem hukum nasional dan tercermin dalam berbagai regulasi, seperti Undang-Undang Perkawinan, Peradilan Agama, Zakat, Wakaf, dan Perbankan Syariah. Implementasi hukum Islam berlangsung melalui empat jalur utama, yaitu fikih, fatwa ulama, putusan pengadilan, dan legislasi formal. Seluruh proses tersebut berjalan dalam kerangka Pancasila dan UUD 1945 sebagai dasar negara. Kehadiran hukum Islam memberikan kontribusi penting terhadap pembentukan hukum keluarga, perkembangan ekonomi syariah, serta penguatan nilai sosial dan moral masyarakat Muslim. Penelitian ini menyimpulkan bahwa hukum Islam memiliki sifat fleksibel dan adaptif terhadap perkembangan zaman. Oleh karena itu, nilai-nilai keadilan, kemaslahatan, dan keseimbangan yang terkandung di dalamnya dapat diintegrasikan ke dalam sistem hukum nasional secara harmonis tanpa mengabaikan prinsip pluralitas, demokrasi, dan kebhinekaan yang menjadi karakter utama bangsa Indonesia.
Paradigma Maslahat: Menyeimbangkan Hak Asasi Manusia dan Otoritas Negara dalam Perspektif Politik Hukum Islam Ahmad Al Fairuz Ramadhan; A.Muh Agil Fikri Firdaus; Kurniati
Al-Istinbath : Jurnal Ilmu Hukum dan Hukum Keluarga Islam Vol. 3 No. 3 (2026): Ilmu Hukum dan Hukum Keluarga Islam
Publisher : 4

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.71242/czefqa65

Abstract

This study aims to analyze the political morality of Islamic law in balancing human rights (HAM) with state interests, focusing on the policy of restricting congregational worship in Indonesia during the Covid-19 pandemic. Previous studies generally discuss the relationship between human rights and Islamic law conceptually and generally or assess the legitimacy of pandemic policies solely from the perspective of positive constitutional law. Consequently, there is a conceptual gap regarding how the political morality of Islamic law can be used as a measurable assessment instrument for the legitimacy of human rights restriction policies. This study uses a normative legal method with a conceptual and statutory approach, analyzed descriptively and qualitatively using deductive reasoning on primary and secondary legal materials. The novelty of this study lies in the construction of five assessment indicators—protective objectives, proportionality, temporary nature, participation of religious authorities, and legitimate legal basis—derived from the Maqasid al-Shari'ah principle to test the harmony of state regulations. The results of the study indicate that the policy of restricting worship in Government Regulation Number 21 of 2020, Regulation of the Minister of Health Number 9 of 2020, and Fatwa of the Indonesian Ulema Council Number 14 of 2020 is substantively in line with four of the five indicators, but is weak in the indicator of a valid legal basis because it is regulated through regulations under the law, not a law as required by Article 28J paragraph (2) of the 1945 Constitution. The conclusion of the study confirms that the political morality of Islamic law provides ethical legitimacy for the restriction of human rights for the sake of hifdz an-nafs, but this legitimacy is only complete if accompanied by adequate legal certainty. The implication of this study is the need to strengthen the legislative framework for public health emergencies at the level of law and institutionalize the involvement of religious authorities in the formulation of human rights restriction policies in the future. Abstrak Penelitian ini bertujuan untuk menganalisis moral politik hukum Islam dalam menyeimbangkan Hak Asasi Manusia (HAM) dengan kepentingan negara, dengan memfokuskan kajian pada kebijakan pembatasan ibadah berjemaah di Indonesia selama pandemi Covid-19. Kajian terdahulu umumnya membahas relasi HAM dan hukum Islam secara konseptual-umum atau menilai keabsahan kebijakan pandemi semata dari perspektif hukum tata negara positif, sehingga terdapat kesenjangan konseptual mengenai bagaimana moral politik hukum Islam dapat dijadikan instrumen penilaian yang terukur atas legitimasi kebijakan pembatasan HAM. Penelitian ini menggunakan metode hukum normatif dengan pendekatan konseptual dan pendekatan perundang-undangan, dianalisis secara deskriptif-kualitatif dengan nalar deduktif atas bahan hukum primer dan sekunder. Kebaruan penelitian ini terletak pada konstruksi lima indikator penilaian—tujuan perlindungan, proporsionalitas, sifat sementara, partisipasi otoritas keagamaan, dan dasar hukum yang sah—yang diturunkan dari prinsip Maqasid al-Syari’ah untuk menguji keselarasan regulasi negara. Hasil penelitian menunjukkan bahwa kebijakan pembatasan ibadah dalam Peraturan Pemerintah Nomor 21 Tahun 2020, Peraturan Menteri Kesehatan Nomor 9 Tahun 2020, dan Fatwa Majelis Ulama Indonesia Nomor 14 Tahun 2020 secara substantif selaras dengan empat dari lima indikator tersebut, tetapi lemah pada indikator dasar hukum yang sah karena diatur melalui peraturan di bawah undang-undang, bukan undang-undang sebagaimana disyaratkan Pasal 28J ayat (2) UUD 1945. Simpulan penelitian menegaskan bahwa moral politik hukum Islam memberi legitimasi etis bagi pembatasan HAM demi hifdz an-nafs, tetapi legitimasi tersebut hanya utuh apabila disertai kepastian bentuk hukum yang memadai. Implikasi penelitian ini adalah perlunya penguatan kerangka legislasi kedaruratan kesehatan masyarakat setingkat undang-undang serta pelembagaan keterlibatan otoritas keagamaan dalam perumusan kebijakan pembatasan HAM pada masa mendatang.
Praktik Perjokian Tugas: Dimensi Nilai Kejujuran dan Integritas Perspektif Hukum Islam dan Hukum Positif Azis Rahman; Muhammad Nur Hidayat; Kurniati Kurniati
Jurnal Alwatzikhoebillah : Kajian Islam, Pendidikan, Ekonomi, Humaniora Vol. 11 No. 1 (2025): Jurnal Alwatzikhoebillah : Kajian Islam, Pendidikan, Ekonomi, Humaniora
Publisher : Institut Agama Islam Sultan Muhammad Syafiuddin Sambas

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.37567/alwatzikhoebillah.v11i1.3282

Abstract

The phenomenon of assignment jockeying is a reality of cheating and a bad habit for a student. The practice means paying someone else to complete the assignment of the user. This arises because of the various motives and reasons behind this assignment jockeying action, namely high academic pressure, not understanding or understanding the learning process and the material presented, lack of time, and so on. This research applies the normative theological and juridical approach in answering the issue of the practice of assignment jockeying. Based on this study, it is concluded that the practice of task cheating is contrary to the value of honesty (al-sidq) and integrity. Honesty is the main foundation in studying and interacting in society. Using jockey services means betraying trust, avoiding responsibility, and creating injustice for oneself and others. In addition, this practice also contradicts hifz al-aql (preserving reason) and hifz al-mal (preserving wealth). The education regulatory system in Indonesia is considered contradictory because it ignores the values of honesty, integrity and independence that are the cornerstones of education. The issue is also still being debated due to the weak existing regulations. However, it should be noted that the consequences of the practice will create graduates who are incompetent and unprepared to face challenges in society.
Wayang Sebagai Wasilah Dakwah: Analisis Maqosid Al-Syari’ah Terhadap Seni Budaya Tradisional Haeni Mukti; Kurniati; Fatmawati
El-Faqih : Jurnal Pemikiran dan Hukum Islam Vol. 12 No. 1 (2026): EL FAQIH
Publisher : Institut Agama Islam (IAI) Faqih Asy'ari Kediri

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.58401/faqih.v12i1.3238

Abstract

Wayang, as one of the cultural heritages of the Indonesian archipelago, possesses significant aesthetic, philosophical, and educational values. From the perspective of Islamic law, the existence of cultural arts such as wayang often becomes a subject of debate regarding its legal status. This study aims to examine wayang as a medium of da'wah through the approach of maqāṣid al-syarī‘ah. The research method employed is library research with a qualitative approach. The findings indicate that wayang, as a cultural product, does not have a fixed legal ruling; rather, it depends on its content, purpose, and impact. Within the framework of maqāṣid al-syarī‘ah, wayang can function as a means of preserving religion, intellect, and social values when utilized appropriately. Nevertheless, potential deviations must be anticipated, particularly when it contains elements that contradict the principle of tawḥīd. Therefore, wayang can be accepted as a contextual medium of da'wah as long as it aligns with the objectives of Islamic law.
Dialektika Receptio In Complexu dan Receptio A Contrario: Implementasi Hukum Islam Dalam Sistem Hukum Indonesia Miftahul Jannah; Kurniati Kurniati; Musyfikah Ilyas
Tasamuh: Jurnal Studi Islam Vol. 17 No. 2 (2025): Tasamuh: Jurnal Studi Islam
Publisher : LPPM IAIN Sorong

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.47945/tasamuh.v17i2.1948

Abstract

The implementation of Islamic law in the Indonesian legal system is a complex issue involving the interaction between religious authorities, the state, and society. This research aims to analyze the dialectic between the theories of Receptio in Complexu (Islamic law applies automatically to Muslims) and Receptio a Contrario (Islamic law applies as long as it does not contradict custom) and its impact on the integration of Islamic law in the national legal framework. The research method used is library research with a theological-normative approach and contextual analysis, combining primary (legal texts, colonial documents) and secondary (journals, books) data. The results show that inconsistencies in the application of Islamic law, such as in the case of Bugis customary inheritance which contradicts the provisions of faraidh, reflect the tug-of-war between religious, customary and state authorities. The implications include legal uncertainty, regulatory dualism, and the potential for social disharmony. Islamic legal products such as the Compilation of Islamic Law (KHI) and MUI fatwas have been recognized, but their application remains influenced by the socio-cultural context. To create harmonious integration, a benefit-based approach (istislahi), regulatory harmonization, and the active role of Islamic organizations and community leaders are needed. This research provides academic and practical recommendations to strengthen an inclusive national legal system, and encourages further research on the integration model of Islamic law based on maqashid sharia and local wisdom within the framework of Pancasila.
Hukuman Mati : Dilema Antara Maslahat Mursalah dan Hak Asasi Manusia di Indonesia Anjas Saputra; Nurul Al-fatihah Rahman; Kurniati Kurniati
ALADALAH: Jurnal Politik, Sosial, Hukum dan Humaniora Vol. 2 No. 4 (2024): Jurnal Politik, Sosial, Hukum dan Humaniora
Publisher : LP3M INSTITUT KH YAZID KARIMULLAH

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59246/aladalah.v2i4.974

Abstract

This research focuses on the dilemma of applying the death penalty in Indonesia, taking into account the aspects of maslahat and justice. The research method used is library research with a normative juridical approach. This research analyzes various legal sources, including Islamic law, to understand different perspectives on the death penalty. In the context of Islamic law, the main sources analyzed include the Al-Qur'an, Hadith, and the views of the scholars. The results show that there is a significant debate between social benefits and justice in the application of the death penalty. On the one hand, the death penalty is considered to have a deterrent effect and maintain public order, while on the other hand, there are concerns about potential judicial error and human rights violations. The conclusion of this study is that the application of the death penalty must be considered very carefully, given the complexity and sensitivity of this issue both from the perspective of positive law and Islamic law.
Memahami Kaidah Ushuliyah Al-Am, Al-Khas, Al-Amru dan An-Nahyu Sebagai Metodologi Penetapan Hukum Islam Muh Alghifari; Nurul Safitri; Linda Oktaviana; Kurniati Kurniati
ALADALAH: Jurnal Politik, Sosial, Hukum dan Humaniora Vol. 2 No. 4 (2024): Jurnal Politik, Sosial, Hukum dan Humaniora
Publisher : LP3M INSTITUT KH YAZID KARIMULLAH

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59246/aladalah.v2i4.992

Abstract

There are at least three problems that will arise if the establishment of the Islamic law ignores the Ushuli theory; the ambiguity in the use of Ushuli theory, the misunderstanding of the Nash in the Qur'an and Hadith, and the broad interpretation because it does not focus on one or more of the Uushuri theories. The purpose of the study is to know the approach of the Ushuliyah al-am, al-khas, al-amru and al-nahyu as methodologies, procedures, and problems in the establishment of Islamic law. This research is a qualitative library research with a Ushul Fiqh approach. It is the same in the Qur'an as in the Quran. The procedure for the establishment of Islamic law is not much different from some of the views of scholars conducted, in general, namely by searching for the provisions of the law in Al-Qu’an and Hadith and analogous to the Islamic Shariah. The problem is that it lies at the core of the beginning of the law, on the different understanding and meaning that is presented or expressed by the scholars, the solution to overcome this problem by following the agreement of the scholar. Thus, in the understanding of the teachings of the Ushuri: Al-Am, Al-Khas, al-Amru and An-Nahyu, which is a small part of the studies of Ushuli, open a great opportunity for further research to discuss more fully about the teaching of Ussuri than Al-Amm, Al - Khas, Amru and Al – Nahyu.
Eksistensi Taqlid dalam Konteks Pengalaman Keagamaan di Era Kontemporer Mubarak Mubarak; Nur Resky Aulia; Kurniati Kurniati
ALADALAH: Jurnal Politik, Sosial, Hukum dan Humaniora Vol. 2 No. 4 (2024): Jurnal Politik, Sosial, Hukum dan Humaniora
Publisher : LP3M INSTITUT KH YAZID KARIMULLAH

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.59246/aladalah.v2i4.1004

Abstract

The practice of taqlid is part of the Islamic legal tradition which has an important role in maintaining legal consistency and stability during the classical period. However, in the context of modern times, the practice of taqlid faces various problems, such as legal rigidity, madhhab fanaticism, and excessive dependence on ulama. The subject of this research focuses on the nature and law of taqlid as well as the existence of taqlid and Islamic law in the contemporary era. This research uses a type of normative research, a qualitative approach with a literature review method that involves searching, collecting and in-depth analysis of various references from books and scientific journals. This reference specifically discusses reflections on ushul fiqh in the context of taqlid, including related issues. The results of the research show that taqlid is divided into two according to the ulama, there are those that are forbidden or not allowed and there are also those that are permitted. Because basically taqlid is haram, but we see a phenomenon in society, that not all people can perform ijtihad on their own, so scholars divide two types of taqlid, namely those that are forbidden and those that are obligatory. It is haram for people who are capable of ijtihad but obligatory for ordinary people. Therefore, there needs to be an effort to improve religious education that emphasizes the ijtihad method, as well as encouraging the renewal of Islamic law that is relevant to current developments. In this way, taqlid can be carried out in a moderate and balanced manner, while still opening up space for dynamic and contextual ijtihad.
Co-Authors A Qadir Gassing A, Ardiwansa A, Asriawan A. Farah Salsabilah A. Qadir Gassing A. St. Aqilah Nur Asizah A.Muh Agil Fikri Firdaus Abd Rahman Abd Rahman R Abd Rahman R Abd Syatar Abd. Qadir Gassing Abd. Rahman Abd. Rahman Abd. Rahman R Abd. Rahman Razak Abdalul Zikri Abdul Aziz Anwar Abdul Halim Samaruddin Abdul Halim Talli Abdul Rahim Abdul Rauf Muhammad Amin Abdul Rivai Poli Abdul Wahid Haddade Abdurrahman Abubakar Bahmid Abu Sahman Nasim Abu Sahman Nasim Achmad Abubakar Achmad Alfian Achmad Musyahid Idrus Achmad Rafiu Adinda Cahya Magfirah Aggi Lestari Agung, Muh. Agus Miranto Ahmad Al Fairuz Ramadhan Ahmad Fadly Rahman Ahmad Faidillah Ahmad Fakhri Wardana Ahmad Fauzan Ahmad Ginannafsih Shafar Ahmad Mathar Ahmad Riyas Sauqy Ahmad Rizky Ilyas Ahmad Very Ahmad Zulkarnaen Ahyar Nastainul Haq Ainun Syahrani Aisyah Maulidatul Haq Aisyah Shada Aisyiah Al Islami Harris Ajub Ishak Akmal Alfiyyah Nur Alifah Alimuddin Alimuddin Amanda Amanda Amril Ananda Putri Andhika Yusuf Andi Airiza Rezki Syafa'at Andi Airiza Rezki Syafa’at Andi Alya Nabilah Andi Arfan Sijal Andi Ariel Firdani Andi Aulia Andi Fadhil Andi Hastriana Andi Ika Prasasti Abrar Andi Jabal Nur Andi Moh. Rezki Darma Andi Muh. Taqiyuddin BN Andi Muhammad Arya Andi Muhammad Ridwan Baso Bella Andi Muhammad Rifqy Ramadhan Andi Mustaqfirah Aminuddin Andi Mutmainnah Assyahrah Andi Nur Wasita Syafirawati Andi Syahrani Afdhal Andi Yusril Azwandi Andry Nirwanto Anjas Saputra Anjas Saputra Aqna Nely Azqia Muqtar Ardah, Lukman ARFAH Arham, Ghina Ghefira Fadhia Ariel Nur Ramadhan Arif Rahman Ramli Arninda Arninda Asfira Yuniar Asmah Asman Asman Asni Asrul Asrul Astriani Astriani Aswidia Agustin Asyiqa Jamil Ativa Nurhadi Audi Pratama Aulia Qur’ani Bahar Auliah Ramadhani Awalia, Nurhikma Awaliah Musgamy Ayu Rahayu H Ayudia Ramadhani Azis Rahman Bayu Teja Sukmana Burhan, Nur Amaliah Cahyanti Febrianty Chandra Alfian Darhan Sutradi Hukpar Darmawansyih Darnia Darnia Dava Prayoga Dhiyan azizah Dhiyaul Akbar Dian Adriani Dian Amelia Sari Dian Anggraeni Dirgi Septian Darmajid Edelia Triasty Eka Syahriani Elina Mirza Elsa Dwi Aryana Ramadhani Erfandi Hasan Evhy Sekarwangi Putri Fadhlurrahman Rizkullah Fadilah Alwaritsa Tayib Fadlia Mubakkira Fadliyanto Koem Fahrial S Fathiyah Marsya Tilawah Fatmawati Fatmawati Fatmawati Fatthurohman Fatthurohman Feliatra Fera Zabira Zahra Ferdiansa Putra Ferdiansa Syaputra Fiantika Armanda Fitri Sri Ramadhani M Fuad Farawansyah G. Gunawan Ghina Ghefira Fadhia Arham Gita Maharani Gunawan Gunawan Gusnata Gusnata Haeni Mukti Halim Talli Halisatul Muslimah Hamdan Hamdan Hardianti Hardianti Haris Haris Haruna, Nadyah Harwis Alimuddin Hasnia Hasnia Hawa Hendrik Imran Herman Herniwati Herniwati Hidayatussalam Hilda Hinaya Huriyah Nahdah Alimah Husni Mubarak Husnul Fatihah I.M. Aiman Ramadhan. S Ibtisam Ibtisam Ikhsan, Akmal Ikram, Muhammad Furqanul Ilham Ramadhan Imam Makmun Imam Makmun Imran, Muh. Fadhil Abdillah Indo Santalia Indra Satriani Irbach Nurfatin Mahmud Irmaya Alyasari Ishma Ramadani Iskandar Islamul Haq Ismail Keri J, Jumarni Jufri Juhrana Susilo Kamaluddin Nurdin Marjuni Kamila, Selma Zahra Kayla Zulkhaira Sembiring Khaeril Akhsan Khairun Musmar Khoirun Nisya Kurnia Munir Linda Oktaviana Lomba Sultan Luthfi Bakence M Ilham M, Mutmainnah M. Fadli M. Fikrar Saputra M.Airil Ahmadi M.Raffi Apriadi Magefirah Mahfuz Assiddiq Mansyur, Nur Islamiah Mappasessu Mappasessu Marilang Maryam Maryam Marzuki Umar Maulida Nurhilaly Meilani Putri Basri Meli Kamelia Meutya Ramdhani Zalsabila Miftahul Jannah Mirdina Ayanah Mirna Yunita Misbahuddin Misbahuddin Misbahuddin Misbahuddin Misruki Misruki Moh Alvin Kamal Muammar Bakry Mubarak Mubarak Mubarak Mubarak Mubarak, Kasyful Muh Alghifari Muh Dwi Angkasa Putra Amin Muh Fadly Multazam Muh Faturrahman Muh Ghazi Al Ghifari Muh Rifqi Fayyad Mas’ud Muh. Abdul Ghafur Muh. Alief Ramadhan Muh. Baqir Hakim Muh. Djumarsyil Muh. Dzaky Abdad Muh. Fajrul Islam Muh. Fikri Alfian Muh. Ikbal M Muh. Resky Akbar Muh. Rifqhi Al-Qadri Muh. Shohibul Ihzar Muh. Syahril Sabirin Muh. Wafdan Asyiari Muh. Yusril Faudzi Muhamad Roy Abidin Muhammad Abrar Mansyur Muhammad Achyar Hamid Muhammad Afdal Amirullah3, Amirullah Muhammad Afif Al Husen Muhammad Afif Al Husen Muhammad Ali Afsar Muhammad Asmar Muhammad Audy Andy Muhammad Faruq Muhammad Fazlurrahman Syarif Muhammad Fikri Ramadhan Muhammad Fuad Zhaky Muhammad Imran Muhammad Mulyadi Muhammad Nasir Nasir Muhammad Naufal Wijaya Muhammad Nur Hidayat Muhammad Rayyan Muhammad Rusydi Muhammad Saleh Ridwan Muhammad Sunan Muhammad Tahir Muhammad Taufan Djafri Mustafa Mustafa Musyfikah Ilyas Musyfikah Ilyas Musyfikah Ilyas Mutiah Mukarramah Alkhatimah Mutiara Wahyuni Nurfiana S Naba, Khair Tasnim Razak Nabil Akbar Nafisah Nafisah Nasrung, Nur Aulia Nawirman Ni'man Samad Nila Sastrawaty Nisa'ul Majdah Nurdin Nur Afifa Maharani Nur Aliah Mufidah Nur Alim Nur Andini Azmalia Nur Anggieta Putri Nur Asriyani Ridwan Nur Azizah Nur Azzahra Nur Halisah Nur Ilmi Ainun Nisa Anwar Nur Mumtahana Nur Resky Aulia Nur Wahyuni Nuraiman Nuriaman Nuranisa Nuranisa Nurchamidah Nurfadillah Wilmayanti Nurfharadilla Qyrhani AS Nurfianalisa Nurfyana Narmia Sari Nurjanna, Sitti Nurkholis Ali Ridho Nurkholis Ali Ridho Nurmilasari Nurul Al-fatihah Rahman Nurul Atika Nurul Azizah Nurul Hadist Nurul Ismatul Khaerah Nurul Muthmainnah Nurul Safitri Nurul Wasilah Kadir Nurunnasikin Panji Anugrah Patongai, Alni Avasyah R.A Pratama, Raffi Farid Amar Pratiwi, Ratu Ajeng Qadir Gassing Qadir Gassing Raditya Al Fath Rafi Pradipa Rahmad Kartono Rahman, Ahmad Fadly Rahmat Farham Rahmat, Anugrah Safitri Rahmiati Rahmiati Rahmiati Rahmiati Ramadani, Tasya Almutia Rameyza Elya Yulianti Rasna Rasna Resky Mulia Azzahrah Ria Sukmawidari Rifky Adji Sukmana Rifyan Zahir Rimbawan, Israh Dwi Rindi Rindi Rini Rahmadani Rismah Rismah Rondang Herlina Ryan Hakim Almuhayawi Ryas Maududdin S, Sarmila Safei Safei Safitri Aulia Zalsalnabila Safriani, Laela Sahruni Sahruni Sahruni Salpiyah Salpiyah Salsa Luthfiah Rezki Samsidar Jamaluddin Samsuddin S, Samsuddin Sanallah, Muh. Saprian Taga Leo Sari, Dian Amelia Shabrina Syifa Salsabila Shafira Shafira Siti Aisyah Siti Aulya Indira Siti Maryam Siti Nur Kholifah Siti Rahmayanti Sitti Aisyah Kara Sitti Mania, Sitti Sri Ayu Andari Putri Alwaris Sri Wahyuni Ningsi Sri Wulandari Sudirman Sulfianti Irma Pai'pinan Sutikno Sutikno Sutra Saldi Suwandi, Ervina Syahriadi Syahrul Syahrur Rahmat Syamsuddin, Darussalam Syamsul, Auliyah Shafira Azzahra Syatar, Abdul Syuaib Jailuddin Tantri Indar Pratiwi Tantri Pratiwi Tarmizi Tarmizi Taslim Jusmin Tasliyah Erlina Tasya Almutia Ramadani Tasya Almutia Ramadani Tenri Nayyara Nurnaina Tri Layla Salehah Try Sa’adurrahman HM. Kafrawi Usman Jafar Wardayani Wardayani Wildan Raudzan Yusnadia Achda Saputri Yusriansyah Yusriansyah Yusuf Rahim Yuyuk Adelista Zainuddin Zalsabillah, Annisa Zasmita Auliah Wardani Zul Mulki Zulfitri Zulkarnain Suleman Zulhas’ari Mustafa