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Revitalisasi UÅÃ»l Fiqh dalam Menghadapi Perubahan Sosial Junaidy, Abdul Basith
ISLAMICA: Jurnal Studi Keislaman Vol 3, No 2 (2009): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

Historically speaking, the science of uÅÃ»l al-fiqh has not been able to play its role in providing solutions for the many social problems facing human kind. The reason for this lies in that this science does not have within its reservoir the theoretical tools relevant for the renewed human situations. One of the mistakes of this science furthermore is that it produces the jurists who are incapable of adapting to new circumstances. The paradigmatic mode of this science is such that one âupon using its premises and methodscannot be analytical and would remain literal. In the other words, this science is very much bayani as opposed to burhani, that is rational and systematic, or irfani which is intuitive. The static nature of uÅÃ»l al-fiqh in the meantime has provoked many jurists to revolt against it and tried to bring about new methods and modes of thinking within it. Thus, we have at least two modes of thinking currently available as far as renewal of uÅÃ»l al-fiqh is concerned. The first is what we may call utilitarian and the second is liberal. The former bases its theories and ideas on the notion of maslaha. This school of thought is mainly propagated by al-ShÃ¢tibÃ®. It claims that the whole purpose of SharÃ®âah is none other than for the good of human being. This general proposition underlies the whole theories that the proponents of this mazhab articulated. The second mode of thought, the liberal, claims that the traditional jurisprudence must be totally replaced by the new one. And to do this the liberals appropriates the hermeneutical approach to interpret the Islamic law according which the intrinsic relationship between the text and its context cannot be revealed through the literal understanding of the message of Islam. The literal approach has thus far failed and is unable to face the new circumstances. This mode of thinking is committed to what its proponents call the real Islamic values inherent within the text of religion. Nasr Hamid Abu Zaid is the staunchest propagator of this current of thought. He proposes new method for uÅÃ»l al-fiqh by criticizing both the classical and contemporary discourses using semiotics as the tools of analysis. In this way, he hopes that more humanist and adapting science of fiqh, one that can respond to our formidable contemporary challenges, may emerge.

Memahami Maslahat Menggunakan Pendekatan Filsafat Utilitarianisme Menurut Muhammad AbÃ» Zahrah Junaidy, Abdul Basith
ISLAMICA: Jurnal Studi Keislaman Vol 8, No 2 (2014): Islamica
Publisher : Program Pascasarjana UIN Sunan Ampel Surabaya

This paper seeks to describe the efforts of AbÃ» Zahrah in making the philosophy of utilitarianism as a means of understanding the concept of maslahah mursalah in legal reasoning. In Zahrahâs view, the principle of utilitarianism can be taken into account as a guide to understand and apply the concept of maslahah. Zahrah goes on to argue that maslahah can be applied quantitatively using the hedonic calculus as a tool of measurement. Zahrah defines maslahah as an action that is valued as having the greatest benefit for the majority of people in the long term. In his opinion, there are seven factors that determine the level of satisfaction and pain resulted from an action, namely intensity, duration, certainty, propinquity, fecundity, purity, and extent. The calculation will produce positive balance if the credit (satisfaction) is much greater than the debt (pain). This calculus, according to Zahrah, can be applied to measure the benefit and loss in the discourses of maslahah mursalah.

Dialektika Hukum Islam pada Masa Awal Islam Junaidy, Abdul Basith
Al-Jinayah: Jurnal Hukum Pidana Islam Vol 2 No 2 (2016): Desember
Publisher : Prodi Hukum Pidana Islam Fakultas Syariâah dan Hukum Universitas Islam Negeri Sunan Ampel Surabaya

Abstract: The dynamic and dialectical theory of Islamic law had been since the time of the Prophet Muhammad (p.b.u.h). However, the theory of Islamic law in a comprehensive form had just started at the time of al-Shafiâi, and then continuously further developed and refined by the next future jurists of different schools of Islamic law there. The theory of classical Islamic law seeks to integrate the authoritative text (nushÃ»sh) and the role of human reason (raây). However, the function of the human mind is at a lower level (subordinate) and additional (subsidiary) rather than function doctrine revealed by God (nushÃ»sh). All schools of Islamic law that had developed at that time had to conform to the model of integration that had to do certain concessions if it wanted to gain recognition as a legitimate school of law. For example, traditionalists must accept raây in the form of qiyÃ¢s. For this reason, the schools of Islamic law which would not accept qiyÃ¢s, it would have been out of the circulation, such as Zahiri and Hasywiyah schools.Keywords: Islamic Law, Early time of Islam, nushÃ»sh, raây.Â Abstrak: Teori hukum Islam yang dinamis dan dialektis sudah ada sejak masa Rasulullah saw. Namun, teori hukum dalam bentuknya yang komprehensif baru dimulai pada masa al-Syafiâi, kemudian secara berkesinambungan terus dikembangkan dan disempurnakan oleh para fuqaha masa berikutnya dari berbagai mazhab hukum Islam yang ada. Teori Hukum Islam klasik berupaya mengintegrasikan antara teks otoritatif (nushÃ»sh) dan peran nalar manusia (raây).Â Namun fungsi nalar manusiaÂ berada pada tingkatan yang lebih rendah (subordinatif) dan tambahan (subsider) dibanding fungsi ajaran yang diwahyukan Tuhan (nushÃ»sh). Semua aliran hukum yang berkembang pada saat itu harus menyesuaikan diri dengan model integrasi yang ada dengan melakukan konsesi-konsesi tertentu jika ingin mendapatkan pengakuan sebagai aliran hukum yang sah. Misalnya, aliran tradisionalis harus menerima raây dalam bentuk qiyÃ¢s. Atas dasar itu, aliran-aliran hukum yang tidak mau menerima qiyÃ¢s, dengan sendirinya hilang dari peredaran, seperti mazhab Zahiri dan mazhab Hasywiyah.Kata Kunci: Hukum Islam, Masa Awal Islam, nushÃ»sh, raây.

Rekonstruksi Dikotomi Dar Al-Islam Dan Dar Al-Harb Junaidy, Abdul Basith
Al-Jinayah: Jurnal Hukum Pidana Islam Vol 4 No 1 (2018): Juni
Publisher : Prodi Hukum Pidana Islam Fakultas Syari?ah dan Hukum Universitas Islam Negeri Sunan Ampel Surabaya

Abstract: Historically it was recognized that fukaha (Muslim Sholars) divided the country into two: Islamic State (dâr al-Islâm) and infidel state (dâr al-harb) for certain purposes. In responding to this division, contemporary Muslim thinkers differed. Some Muslim thinkers are of the view that the division is carried out because it is based on the philosophy that the basis of relation between Muslims and non-Muslims is permanent hostility until the whole world is ruled by Muslims. On the other hand, there are some Muslim thinkers who claim that the basis of relation between Muslims and non-Muslims is peace. The division is actually intended to find the point of difference between a stable, perfect and normal Shari'a law with an imperfect, unstable, abnormal or exceptional Sharia law. The division of this area is intended to help Muslim residents in areas with a majority of non-Muslims in order to be able to carry out their lives while still practicing the Sharia law. But along with the times, the division of countries into 2 categories is no longer valid. The world now has indeed been divided into several types of regions, but the distribution is not at all based on the religious differences of its citizens. Keywords: Reconstruction, dâr al-Islam, dâr al-harb.   Abstrak: Secara Historis diakui  bahwa fukaha membagi negara menjadi dua: Negara Islam (dâr al-Islâm) dan negara kafir (dâr al-harb) untuk tujuan-tujuan tertentu. Dalam merespon pembagian tersebut, para pemikir muslim kontemporer berbeda pendapat. Di satu sisi, sebagian pemikir muslim berpandangan bahwa pembagian tersebut dilakukan karena didasarkan pada falsafah bahwa basis hubungan antara muslim dan non-muslim adalah permusuhan permanen sampai seluruh dunia dikuasai oleh kaum muslim. Di sisi lain, ada sebagian pemikir pemikir muslim menyatakan bahwa basis hubungan  antara muslim dan non-muslim adalah perdamaian. Pembagian tersebut sesungguhnya dimaksudkan untuk mencari titik perbedaan antara hukum syariat yang stabil, sempurna dan normal dengan hukum syariat yang tidak sempurna, tidak stabil, tidak normal atau bersifat pengecualian. Pembagian wilayah  ini ditujukan membantu penduduk muslim yang berada di wilayah yang mayoritas penduduknya non-muslim agar dapat menjalankan kehidupun dengan tetap menjalankan hukum syariat. Namun seiring dengan perkembangan zaman, pembagian negara menjadi 2 kategori ini tidak berlaku lagi. Dunia sekarang memang sudah terbagi menjadi beberapa tipe wilayah, akan tetapi pembagian itu sama sekali tidak berdasarkan perbedaan agama para warganya. Kata kunci: Rekonstruksi, dâr al-Islam, dâr al-harb.

Perang yang Benar Dalam Islam Junaidy, Abdul Basith
al-Daulah: Jurnal Hukum dan Perundangan Islam Vol 8 No 02 (2018): Oktober
Publisher : Prodi Siyasah (Hukum Tata Negara) Fakultas Syari'ah dan Hukum UIN Sunan Ampel Surabaya

Abstrak: Artikel ini membahas tentang perang yang benar dalam Islam. Pada berbagai kesempatan, ketika al-Qur’an mewajibkan umat Islam untuk berperang, al-Qur’an selalu mensyaratkan agar hal itu dilakukan tanpa perilaku melampaui batas, sesuai kepantasan disertai sikap memaafkan dan mencari perdamaian. Islam melarang penyerangan terhadap   orang-orang yang tidak ikut perang seperti anak-anak, perempuan, lansia, janda, pertapa, pendeta atau siapa pun yang tidak berusaha atau tidak bisa memerangi umat Islam. Pada setiap operasi militer, Nabi saw selalu melarang pasukannya melukai orang-orang yang tidak ikut berperang atau secara sia-sia merusak harta atau tumbuh-tumbuhan. Nabi saw justru memerintahkan untuk merawat mereka yang terluka atau memberi makan bagi yang membutuhkan, termasuk tawanan perang.  Kata Kunci: Perang, jihad, qitâl, Islam.

Pengasuhan Anak Menurut Hukum Islam Junaidy, Abdul Basith
The Indonesian Journal of Islamic Family Law Vol 7 No 1 (2017): Juni 2017
Publisher : Program Studi Hukum Keluarga Islam Fakultas Syariah dan Hukum

Perceraian yang terjadi antara suami isteri mengakibatkan konsekwensi terhadap pihak ketiga, yaitu anak-anak. Kewajiban orang tua terhadap anak tidak terbatas pada saat perkawinan masih utuh, akan tetapi kewajiban itu terus berlangsung meski perkawinan mereka telah putus. Persoalan yang muncul adalah mengenai siapa di antara kedua orang tua itu yang paling layak untuk melakukan pengasuhan. Secara prinsip, Islam memberikan ketentuan bahwa ibu lebih layak untuk mengasuh karena alasan biasanya ibu lebih memiliki kasih sayang dibanding ayah. Namun, Islam, sebagai ajaran yang memiliki misi Rahmatan lil Alamin, menetapkan prinsip universal dalam hal ini, yaitu syarat utama pengasuh anak adalah memiliki sikap amanah dan memiliki kecakapan. Syarat amanah meliputi  sikap moral yang baik dan tidak merusak agama anak. Pengasuh non muslim diperkenankan asalkan tidak dikhawatirkan merusak agama anak. Syarat kecakapan menuntut  kesediaan pengasuh untuk meluangkan waktu untuk anak.  Atas dasar itu, posisi ibu, misalnya,  sebagai pengasuh bisa saja digantikan ayah jika ia tidak amanah. Dan penentuan amanah atau tidaknya seorang pengasuh ditetapkan oleh Pengadilan Agama.

COMPETING FOR INHERITANCE: The Contestation between Islam, Adat and Modernity in Inheritance Distribution in Indonesia Abdul Basith Junaidy
JOURNAL OF INDONESIAN ISLAM Vol 7, No 2 (2013)
Publisher : State Islamic University (UIN) of Sunan Ampel Surabaya

BOOK REVIEWBook Titles:M. Amin Suma, Keadilan Hukum Waris Islam dalam Pendekatan Teks dan Konteks (Jakarta: Rajagrafindo Persada, 2013), xii + 146Yaswirman, Hukum Keluarga: Karakteristik dan Prospek Doktrin Islam dan Adat dalam Masyarakat Matrilineal Minangkabau (Jakarta: Rajagrafindo Persada, 2013), xi + 342.

Pengasuhan Anak Menurut Hukum Islam Abdul Basith Junaidy
AL-HUKAMA Vol. 7 No. 1 (2017): Juni 2017
Publisher : State Islamic University (UIN) of Sunan Ampel

Perceraian yang terjadi antara suami isteri mengakibatkan konsekwensi terhadap pihak ketiga, yaitu anak-anak. Kewajiban orang tua terhadap anak tidak terbatas pada saat perkawinan masih utuh, akan tetapi kewajiban itu terus berlangsung meski perkawinan mereka telah putus. Persoalan yang muncul adalah mengenai siapa di antara kedua orang tua itu yang paling layak untuk melakukan pengasuhan. Secara prinsip, Islam memberikan ketentuan bahwa ibu lebih layak untuk mengasuh karena alasan biasanya ibu lebih memiliki kasih sayang dibanding ayah. Namun, Islam, sebagai ajaran yang memiliki misi Rahmatan lil Alamin, menetapkan prinsip universal dalam hal ini, yaitu syarat utama pengasuh anak adalah memiliki sikap amanah dan memiliki kecakapan. Syarat amanah meliputi sikap moral yang baik dan tidak merusak agama anak. Pengasuh non muslim diperkenankan asalkan tidak dikhawatirkan merusak agama anak. Syarat kecakapan menuntut kesediaan pengasuh untuk meluangkan waktu untuk anak. Atas dasar itu, posisi ibu, misalnya, sebagai pengasuh bisa saja digantikan ayah jika ia tidak amanah. Dan penentuan amanah atau tidaknya seorang pengasuh ditetapkan oleh Pengadilan Agama.

Menimbang Maslahah Sebagai Dasar â€ŽPenetapan Hukum (Kajian terhadap â€ŽPemikiran Muhammad Abu Zahrah)â€Ž Abdul Basith Junaidy
Al-Qanun: Jurnal Pemikiran dan Pembaharuan Hukum Islam Vol 18 No 2 (2015): Al-Qanun Vol. 18, No. 2, Desember 2015
Publisher : Fakultas Syariah dan Hukum UIN Sunan Ampel Surabaya

Abstract: This article tries to describe briefly the views â€Žimam Muhammad Abu Zahrah, a leading Islamic jurist from â€ŽEgypt, relating to the sources of Islamic law and the methods â€Žof interpretation contained in his work on the theory of â€ŽIslamic law, entitled Usul al-Fiqh, with a primary focus on â€Žone of the interpretations of the sources of law, namely â€Žmaslahah through by theory of maqasid al-Sharia. At the end â€Žof the article concluded that in Islamic law, maslahah was the â€Žmain purpose and first in muamalah problems. Maslahah can â€Žbe seen in the short-term purpose and long-term purpose, and â€Žhas been agreed as a proposition of law jurists law. â€ŽNevertheless, there are differences of opinion with regard to â€Žthe levels of use of pure reason in an attempt to find the â€Žmaslaah unaided nass at all, the opinion of one effusive in â€Žadhering to pure reason, and another opinion effusive in â€Žstopping the nass. But Imam Malik ibn Anas, is in the middle â€Žof these two opinions, by not making "reasoning" in finding â€Žmaslahah exceed the limit and position that could lead to â€Žconflict with nass qat'iy and ijma '.â€Ž Abstrak: Tulisan ini hendak melakukan uraian singkat â€Žtentang pandangan imam Muhammad Abu Zahrah, seorang â€Žahli hukum Islam terkemuka dari Mesir, berkaitan dengan â€Žsumber-sumber hukum Islam dan metode-metode â€Žinterpretasinya yang terdapat pada karya teori hukum Islam, â€Žyang berjudul Usul al-Fiqh. Namun dengan fokus kajian utama â€Žpada salah satu dari metode interpretasi terhadap sumber-â€Žsumber hukum yaitu maslahah melalui teori maqasid al-â€ŽSyariâ€™ah. Pada bagian akhir tulisan disimpulkan bahwa dalam â€Žfiqh Islam, maslahah menjadi tujuan utama dan pertama â€Ždalam urusan muamalah. Maslahah dapat dilihat di dalam â€Žtujuan jangka pendek maupun tujuan jangka panjangnya, dan â€Žsudah disepakati fuqaha sebagai dalil hukum hukum. â€ŽMeskipun begitu terdapat perbedaan pendapat berkaitan â€Ždengan kadar penggunaan nalar murni dalam upaya â€Žmenemukan maslahah tanpa bantuan nass sama sekali, di â€Žmana sebagian mereka berlebih-lebihan dalam berpegang â€Žpada nalar murni, dan sebagian mereka berlebih-lebihan â€Ždalam berhenti pada nass. Namun Malik ibn Anas, mampu â€Žberada ditengah-tengah dengan tidak menjadikan ketetapan â€Žakal dalam menemukan maslahah melampaui batas dan â€Žkedudukannya sehingga menjadikannya bertentangan â€Ždengan nass qatâ€™iy dan ijmaâ€™. â€Ž

Revitalisasi Usul Fiqh dalam Menghadapi Perubahan Sosial Abdul Basith Junaidy
Islamica: Jurnal Studi Keislaman Vol. 3 No. 2 (2009): Maret
Publisher : Postgraduate Studies of Universitas Islam Negeri Sunan Ampel Surabaya, Indonesia

Historically speaking, the science of usul al-fiqh has not been able to play its role in providing solutions for the many social problems facing human kind. The reason for this lies in that this science does not have within its reservoir the theoretical tools relevant for the renewed human situations. One of the mistakes of this science furthermore is that it produces the jurists who are incapable of adapting to new circumstances. The paradigmatic mode of this science is such that one upon using its premises and methodscannot be analytical and would remain literal. In the other words, this science is very much bayani as opposed to burhani, that is rational and systematic, or irfani which is intuitive. The static nature of usul al-fiqh in the meantime has provoked many jurists to revolt against it and tried to bring about new methods and modes of thinking within it. Thus, we have at least two modes of thinking currently available as far as renewal of u??l al-fiqh is concerned. The first is what we may call utilitarian and the second is liberal. The former bases its theories and ideas on the notion of maslaha. This school of thought is mainly propagated by al-Shatibi. It claims that the whole purpose of Shar??ah is none other than for the good of human being. This general proposition underlies the whole theories that the proponents of this mazhab articulated. The second mode of thought, the liberal, claims that the traditional jurisprudence must be totally replaced by the new one. And to do this the liberals appropriates the hermeneutical approach to interpret the Islamic law according which the intrinsic relationship between the text and its context cannot be revealed through the literal understanding of the message of Islam. The literal approach has thus far failed and is unable to face the new circumstances. This mode of thinking is committed to what its proponents call the real Islamic values inherent within the text of religion. Nasr Hamid Abu Zaid is the staunchest propagator of this current of thought. He proposes new method for usul al-fiqh by criticizing both the classical and contemporary discourses using semiotics as the tools of analysis. In this way, he hopes that more humanist and adapting science of fiqh, one that can respond to our formidable contemporary challenges, may emerge.

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