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TRANSPLANTASI TUBUH DALAM TINJAUAN HUKUM ISLAM Abdurrahman Kasdi
YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 4, No 1 (2013): Yudisia
Publisher : Program Studi Hukum Keluarga Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/yudisia.v4i1.675

Abstract

According to Islam, men should carry out all activities in life in line with God's commands and His prohibitions. In addition, consideration is taken with respect to maslahat or mafsadat, also pay attention to the benefits obtained or loss that may befall. Paradigms of thinking established in fiqh concerning transplantation are: first, human organs are honorable, whether the man is still alive or dead. Second, human dignity is classified according to the ideology of citizens who prevailed at the time. These are Muslim citizen, dhimmi citizen, harbi citizen, and apostate citizens. This paradigm influences the decision in fiqh. In the context of fiqh, there are several legal opinions of scholars regarding organ transplants in terms of the state of the donor, ie: donating organs of a living person, in a coma donation, donate deceased organs, and transplantation of different religions.Keywords: Transplants, Organ, Donor, Fiqh, Maslahat, Mafsadat
NEGARA, PEMERINTAHAN DAN INSTITUSI POLITIK ISLAM (Perspektif Kajian Fiqih Siyasah) Abdurrahman Kasdi
YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 4, No 2 (2013): Yudisia
Publisher : Program Studi Hukum Keluarga Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/yudisia.v4i2.690

Abstract

METODE IJTIHAD DAN KARAKTERISTIK FIQIH ABU HANIFAH Abdurrahman Kasdi
YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 5, No 2 (2014): Yudisia
Publisher : Program Studi Hukum Keluarga Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/yudisia.v5i2.702

Abstract

Fiqh compiled by Imam Abu Hanifa is clear and genuine about social equality. Imam Abu Hanifa was known as a Ra’yi scholar. Although he stayed in Mecca and learned hadiths, as well as other sciences from the characters he encountered, but the experience he gained from around Kufa enriching his collection of Hadith, and his methodology of fiqh reflects the school of Ahli Ra’yi that he learned. If he did not find explicit provision of legal issues from the Qur’an and Sunnah, he explored it from the words of the Companions in the form of ijma ‘or fatwa. If all three did not stated explicitly about the issues, then he searched through qiyas and istihsan, or looked at the traditions that developed in the community. He used ijtihad and reason, as well as how to use reason to compare opinions and to choose the most powerful opinion.Keywords: Fiqih, Ijtihad, Ahli Ra’yi, Madzhab
MAQASYID SYARI’AH PERSPEKTIF PEMIKIRAN IMAM SYATIBI DALAM KITAB AL-MUWAFAQAT Abdurrahman Kasdi
YUDISIA : Jurnal Pemikiran Hukum dan Hukum Islam Vol 5, No 1 (2014): Yudisia
Publisher : Program Studi Hukum Keluarga Islam

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/yudisia.v5i1.693

Abstract

AllahrevealedIslamiclawisnothingelsethantotakethemaslaha(benefit)and avoidevils(jalbulmashalihwadar’ulmafasid).Inanotherword,Godsetlegal rulesforthebenefitofthehumanthemselves.ImamSyathibi dividedmaslaha tothreeimportantpartsi.e. dharuriyyat(primary),hajiyyat(secondary)and tahsinat(tertiary).MaqashidShariaissomethingthatmustexistinorder toaccomplishthebenefitofreligionandtheworld. Otherwise,itwillcause damageandevenlossoflifeandlivingsuchaseating,drinking,praying, fastingandotheractsofworship.Whatincludesbeneficiariesormaqashid Shariaharefive,namely:religion(al-din),soul(al-nafs),descent(an-nasl), property(al-mal)andaqal(al-aql).Thewaytokeepthelastfivecanbereached intwoways:intermsoftheirform(minnahiyyati al-wujud)bywayofkeeping andmaintainingaspectsperpetuatetheexistenceandtermsofnon-existance (min nahiyyati al ‘adam) by preventing the things that led to its absence.AllahrevealedIslamiclawisnothingelsethantotakethemaslaha(benefit)andavoidevils(jalbulmashalihwadar’ulmafasid).Inanotherword,Godsetlegalrulesforthebenefitofthehumanthemselves.ImamSyathibidividedmaslahatothreeimportantpartsi.e.dharuriyyat(primary),hajiyyat(secondary)andtahsinat(tertiary).MaqashidShariaissomethingthatmustexistinordertoaccomplishthebenefitofreligionandtheworld.Otherwise,itwillcausedamageandevenlossoflifeandlivingsuchaseating,drinking,praying,fastingandotheractsofworship.WhatincludesbeneficiariesormaqashidShariaharefive,namely:religion(al-din),soul(al-nafs),descent(an-nasl),property(al-mal)andaqal(al-aql).Thewaytokeepthelastfivecanbereachedintwoways:intermsoftheirform(minnahiyyatial-wujud)bywayofkeepingandmaintainingaspectsperpetuatetheexistenceandtermsofnon-existance(min nahiyyati al ‘adam) by preventing the things that led to its absence.
ANALISIS BUNGA BANK DALAM PANDANGAN FIQIH Abdurrahman Kasdi
IQTISHADIA Vol 6, No 2 (2013): IQTISHADIA
Publisher : Ekonomi Syariah IAIN Kudus

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.21043/iqtishadia.v6i2.1111

Abstract

Artikel ini bertujuan untuk menganalisis tentang pandangan fiqih terkait bunga bank dan solusi yang diberikan oleh sistem ekonomi Islam. Dalam  islam, bunga (riba) adalah  sistem yang dilarang dalam al-Quran dan hadits. Akan tetapi sistem yang dijalankan oleh perbankan  modern  belum  dikenal  dalam  Islam, sehingga muncul  perbedaan pendapat  di kalangan umat Islam. Dengan menggunakan pendekatan   normatif,  artikel  ini menganalisis sumber-sumber  hukum Islam  tentang  riba dan mencari  solusi yang ditawarkan dalam sistem ekonomi Islam. Hasil kajian menunjukkan bahwa bangkitnya sistem ekonomi Islam didasarkan pada keinginan umat Islam untuk melakukan transaksi ekonomi berdasarkan ajaran agama.Kata kunci: Bunga, Ekonomi, FiqhANALYSIS OF  INTEREST IN  THE  PERSPECTIVE  OF ISLAMIC LAW. This article aims at analyzing interest from the perspective of Islamic law and solution given by Islamic economic system. In Islam,  usury  is forbidden in al-Qur’an and Hadith. However, modern  banking system is not recognized by classical literature  and it causes disagreement  among  Muslims.   Using normative approach, this article tries to analyze  classical literature in Islam on riba (usury) and to seek alternative solution given by Islamic economic system. Result shows that the emergence of Islamic economic is triggered by Muslims’ intention to conducted economic transactions in accordance with Islamic law.Keywords: Interest, Economic, Fiqh