Articles
<![CDATA[THE PRINCIPLES FOR IJTIHÂD IN RESPONSE TO THE CONTEMPORARY PROBLEMS ]]>
<![CDATA[Fauzi Fauzi]]>
<![CDATA[ MIQOT: Jurnal Ilmu-ilmu Keislaman Vol 42, No 2 (2018) ]]>
Publisher : <![CDATA[State Islamic University North Sumatra ]]>
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DOI: 10.30821/miqot.v42i2.557
<![CDATA[Abstract: This article focuses on the qualifications a mujtahid should meet in responding to current problems in the modern era. The author argues that the quality of hadith is influential in legal deduction of taklîfî rulings which might fall under the category of: wâjib, sunnah, mubâh, harâm and makrûh. Mujtahid is also required to be able to understand consensus arguments (ijmâ‘) amongst scholars so that no mujtahid can exercise their legal deduction which contradicts with the existing consensus. It is also urgent that a mujtahid understand the position of the analogy both theoretically and practically and understand the differences between the methods of ijtihâd starting from the phase of revelation, the period of Companion of the Prophet to the time of the legal school of thoughts. On top of the above-mentioned conditions, a mujtahid would only be able to respond to contemporary issues when he or she has an adequate understanding of the maslahah or what is popularly known as public interest in Islamic legal discourse.Abstrak: Rambu-rambu Perumusan Hukum dalam Merespon Masalah Kontemporer. Artikel ini menfokuskan pada standar persayaratan yang harus dipenuhi seorang mujtahid dalam merespon masalah kekinian di era modern. Penulis mengemu-kakan bahwa bahwa kualitas hadis berpengaruh dalam menyimpulkan hukum taklîfî yang berada pada tataran: wâjib, sunnah, mubâh, harâm dan makrûh. Mujtahid juga dipersyaratkan mampu memahami argumen konsensus (ijmâ’) antara ulama sehingga tidak ada mujtahid yang melakukan istinbâth hukum yang berlawanan dengan konsensus yang ada, memahami kedudukan analogi baik secara teoritis maupun praktis dan memahami perbedaan metode ijtihâd lintas masa mulai fase turunnya wahyu, masa sahabat, masa tabiin dan masa mazhab. Di atas semua persyaratan tersebut di atas, seorang mujtahid hanya akan mampu merespon isu-isu kontemporer ketika memiliki pemahaman yang memadai tentang teori maslahah atau public interest.Keywords: Islamic law, ijtihâd, mujtahid, contemporary issues]]>
<![CDATA[THE INTERACTIONS OF MADZHABS IN ACEH: The Tripolar Typology ]]>
<![CDATA[Fauzi Fauzi]]>
<![CDATA[ MIQOT: Jurnal Ilmu-ilmu Keislaman Vol 41, No 1 (2017) ]]>
Publisher : <![CDATA[State Islamic University North Sumatra ]]>
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DOI: 10.30821/miqot.v41i1.327
<![CDATA[Abstract: Interaksi Madzhab di Aceh: Sebuah Tipologi Tripolar. Penelitian ini bertujuan untuk melihat model interaksi di antara berbagai mainstream mazhab yang berkembang dalam praktik masyarakat Aceh. Penulis menemukan bahwa terdapat tiga tipologi interaksi mazhab di Aceh, pertama; eksklufisme yang meyakini bahwa mazhab Syâfi’i merupakan model fikih yang layak untuk diikuti sebagai akibat pengajaran fikih selama ini berorientasi pada satu mazhab berkembang pada milieu pendidikan informal seperti Dayah. Kedua, inklusivisme, dimana masyarakat cenderung bermazhab Shâfi‘î baik dalam ‘ibâdah maupun mu‘âmalah, sekalipun tetap membuka ruang bagi mazhab lain untuk diikuti. Ketiga, pluralisme yang beranggapan bahwa mazhab hanya merupakan sarana untuk memahami agama. Penulis menyimpulkan bahwa masyarakat perkotaan cenderung pada dua tipologi terakhir dalam bermazhab yang dikembangkan oleh pendidikan formal seperti perguruan tinggi Islam. Untuk membangun Aceh modern, masyarakat harus memahami mazhab secara tepat dan memposisikannya sebagai salah satu model pemahaman shari’ah yang menjadi rahmat li al-‘âlamîn sebagai social engineering. Abstract: This study aims to analyze the model of interactions amongst various legal school of thoughts in contemporary Aceh. This study was a field study with the qualitative method. The method used to analyze the data was descriptive analysis. In this research, it is revealed that the dynamic of interactions of Islam in spins around three typologies which are exclusivism, inclusivism and pluralism. As for the first typology, it is believed that the Shâfi‘î madhab is the only legitimate school and thus should be abide by. The second polar is inclusivism, a typology in which society tends to adhere to Shâfi‘î madhab in the realm of religious observation (‘ibâdah) and (mu‘âmalah) though it still gives room and tolerate any other madhabs to to survive side by side. The author asserts that this typology could be considered the neutral way to solve the current religious problems in Aceh. The third polar is pluralism that can be utilized as a principal standard in building the harmony, peace and respect amongst the Acehnese in order to accomplish the ultimate goal of Islam as rahmat li al-‘âlamîn. Keywords: Islamic law, madhab, Aceh, exclusivism, inclusivism, pluralism]]>
<![CDATA[The Concept of Patah Titi: The Problem of Inheritance and Its Solution in Aceh Tengah ]]>
<![CDATA[Fauzi Fauzi]]>
<![CDATA[ Studia Islamika Vol 26, No 1 (2019): Studia Islamika ]]>
Publisher : <![CDATA[Center for Study of Islam and Society (PPIM) Syarif Hidayatullah State Islamic University ]]>
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DOI: 10.15408/sdi.v26i1.6529
<![CDATA[This article examines the inheritance issue of patah titi practiced by the people of Aceh Tengah. Patah titi is a state in which one of the aṣḥāb al-furūḍ (obligatory sharers or primary heirs) loses linkage (due to death) to muwārith (the deceased). This study used descriptive analysis and drew upon legal pluralism, which considers the interaction between state laws, customary laws, and religious laws in resolving a case. The findings show that inheritance distribution is implemented in three steps: first, the heir inherits nothing due to the legal consequences of patah titi; second, the heir receives inheritance because they are considered a badl (substitution) of the predeceased heir; third, the heir receives hibah (gift). The last two steps in the settlement of patah titi are derived from various sources, including the Compilation of Islamic Law (KHI), customary law, and the universal values of Islamic law, which consider principles of equity, humanity and child protection.]]>
<![CDATA[Fiqh Al-Hadist tentang Hibah Ayah kepada Anak ]]>
<![CDATA[Fauzi Saleh]]>
<![CDATA[ Substantia: Jurnal Ilmu-Ilmu Ushuluddin Vol 12, No 1 (2010) ]]>
Publisher : <![CDATA[Fakultas Ushuluddin dan Filsafat UIN Ar-raniry Banda Aceh ]]>
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DOI: 10.22373/substantia.v12i1.3775
<![CDATA[This study aims to look at the different angles of grants to children compared to other parties. This study used a qualitative approach by referring to and discussing the understanding of the hadiths about grants specifically related to giving to children. The results of the research are that, first, it is permissible for parents to take back their child's gift on the grounds that it does not cause tuhmah (prejudice) from other parties. Both parents give to children, justice must be felt. Second, if it is understood that there is something wrong in the gift, it is advisable to withdraw it and to consider further technical giving more precisely and fairly. Third, the child is part of the parents, one of the qualities to make it good is to return the property of the parents that was given to him if needed and that becomes part of birr al-walidan]]>
<![CDATA[THE PERCEPTION OF RELIGIOUS LEADERS IN MAINTAINING THE HARMONIZATION IN ACEH: AN ANALYSIS OF SIYASAH SYAR’IYYAH ]]>
<![CDATA[Fauzi Fauzi]]>
<![CDATA[ Muhammadiyah Law Review Journal Vol 2, No 1 (2018): Muhammadiyah Law Review ]]>
Publisher : <![CDATA[Universitas Muhammadiyah Metro ]]>
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<![CDATA[Aceh currently experiences dynamic situations within inter-and intra-religious adherents. Aceh, however, has proved itself throughout the history as the reliable place for any religious adherents. In order to restore the Aceh condition to its normal state, the cooperation between the government and the religious leaders will be among the important influencing factors. In this study, the role of the leaders in regard to the harmonization of the religious followers in Aceh. Findings showed that, first, the condition of Aceh was still perceived as harmonious, although with a little dynamic. Second, the conflicts occurred among religions in Aceh were generally caused by the external factors, although a small portion of the economic and socio-cultural aspects also had some influence. And, third, the religious leaders have not worked optimally yet to sustain the harmonization in Aceh. It’s need the leaders because, first, they have more knowledge on the condition and aspiration of their followers; second, they can share information on the followers’ real condition for the governor’s consideration in the new regulations, programs, and so forth; and third, they possess a sacred authority that can be used to calm any conflict.]]>
<![CDATA[Penelitian Tafsir dan Pendekatan Kualitatif ]]>
<![CDATA[Fauzi Fauzi]]>
<![CDATA[ TAFSE: Journal of Qur'anic Studies Vol 4, No 2 (2019) ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry ]]>
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DOI: 10.22373/tafse.v4i2.12483
<![CDATA[This article aims to analyze the interpretation research and the approaching model it uses. Data collection techniques using documentation. The result of the research is that most of the research on the interpretation of the Qur'an is carried out with a qualitative approach by emphasizing the ability and competence of researchers to analyze existing data. Data collection includes documentation techniques. The development of al-Qur'an research and interpretation today also leads to how to examine texts that live in a society whose data collection techniques are addition to documentation, as well as observation and interviews. Interpretation researchers are required to continue to develop themselves to understand aspects of the interpretation methodology related to sources, methods, and perspectives. The current approach is also continuously enriched so that it is able to provide analysis in interpretation research in order to make a contribution of knowledge for the development of science and knowledge. Artikel ini bertujuan menganalisis penelitian tafsir dan model pendekatan yang digunakannya. Teknik pengumpulan data mengunakan dokumentasi. Hasil penelitiannya adalah penelitian tafsir al-Qur’an banyak dilakukan dengan pendekatan kualitatif dengan menekannya kemampuan dan kompetensi peneliti untuk menganalisis data-data yang ada. Pengumpulan data di antaranya dengan dilakukan teknik dokumentasi. Perkembangan penelitian al-Qur’an dan tafsir dewasa ini juga mengarah bagaimana meneliti teks-teks yang hidup dalam masyarakat yang teknik pengumpulan datanya di samping dokumentasi, juga observasi dan wawancara. Peneliti tafsir dituntut untuk terus mengembangkan diri untuk memahami aspek metodologi tafsir baik terkait sumber, metode maupun perspektifnya. Pendekatan kekinian juga terus diperkaya agar mampu memberikan analisis dalam penelitian tafsir agar memberikan contribution of knowledge bagi pengembangan ilmu dan pengetahuan.]]>
<![CDATA[Elaborasi Wudhu dalam Perspektif Lawn Tafsir al-Ahkam: Kajian Pemahaman terhadap QS. Al-Maidah Ayat 6 ]]>
<![CDATA[Fauzi Fauzi]]>
<![CDATA[ TAFSE: Journal of Qur'anic Studies Vol 6, No 2 (2021) ]]>
Publisher : <![CDATA[Program Studi Ilmu Al-Qur'an dan Tafsir Fakultas Ushuluddin dan Filsafat, UIN Ar-Raniry ]]>
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DOI: 10.22373/tafse.v6i2.11325
<![CDATA[This article aims to discuss the understanding of ablution in Surat Al-Maidah in the perspective of Ahkam's interpretation. This research is qualitative with documentation data collection techniques. It uses the muqaran (comparative) method by comparing several interpretations of ahkam nuances that are practical (applicative) and intuitively inclined isyari. The result of the research is that the commentator puts forward the views of his school of fiqh tendencies and the style of interpretation according to their respective scientific fields. With their fiqh nuances, some commentators emphasize the members of wudhu', limits (coverage) and frequency of use, including differences in reading rusu'sikum and ru'usakum. According to al-Qusyairi, this washing is not only in the perspective of dhahir but also cleanses the mind to reach spiritual perfection. Artikel ini bertujuan untuk membahas pemahaman wudhu dalam Surat Al-Maidah dalam perspektif tafsir Ahkam. Penelitian ini bersifat kualitatif dengan teknik pengumpulan data dokumentasi dan menggunakan metode muqaran (komparatif) dengan membandingkan sejumlah tafsir bernuansa ahkam yang sifatnya amali (aplikatif) dan juga isyari yang cenderung intuitif. Hasil dari penelitian adalah bahwa mufassir mengedepankan pandangan kecenderungan mazhab fiqh yang dimilikinya dan corak penafsiran sesuai dengan pembidangan keilmuan masing-masing ada. Sebahagian mufassir dengan nuansa fiqhnya menekankan pada anggota wudhu’, batasan (cakupan) dan frekuensi penggunaannya termasuk perbedaan pada bacaan rusu’sikum dan ru’usakum. Secara isyari, basuhan ini menurut al-Qusyairi, tidak hanya dalam perspektif dhahir, tetapi juga membersihkan batin untuk menggapai kesempurnaan spiritual seorang hamba. ]]>
<![CDATA[Pesan-Pesan Dakwah dalam Adat Melengkan pada Upacara Pernikahan Suku Gayo Kabupaten Aceh Tengah ]]>
<![CDATA[Arifin Zain]]>;
<![CDATA[Fauzi Fauzi]]>;
<![CDATA[Reza Muttaqin]]>;
<![CDATA[Maturidi Maturidi]]>
<![CDATA[ Alhadharah: Jurnal Ilmu Dakwah Vol 20, No 2 (2021) ]]>
Publisher : <![CDATA[UIN Antasari Banjarmasin ]]>
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DOI: 10.18592/alhadharah.v20i2.5082
<![CDATA[There is a traditional guide called melengkan in the Gayo wedding ceremony. Melengkan is a traditional speech that certain people can only deliver. This study raises the issue of da'wah messages in the melengkan at the wedding ceremony. This study aims to find out and find answers to the formulation of research problems: the messages of da'wah contained in the melengkan tradition, the usefulness of the melengkan, and what factors affect the delivery of the message of melengkan in the Gayo tribal wedding ceremony. The research uses a qualitative approach to the method. Data was collected through observation, interviews, and documentation studies. The data processing and analysis technique was carried out in three steps: data reduction, data display, and conclusion drawing/verification. The results showed that the messages of da'wah contained in the melengkan tradition at the wedding ceremony were in the form of bonds of friendship between fellow human beings, glorifying guests, glorifying temple experts, maintaining marital relations, reminding to remain devoted to both parents, directing husband and wife to become sakinah mawaddah warahmah family]]>
<![CDATA[HIBAH AYAH KEPADA ANAK PEREMPUAN DALAM PERSPEKTIF FIQH GENDER ]]>
<![CDATA[Fauzi Saleh]]>
<![CDATA[ Muwazah Vol 6 No 2 (2014) ]]>
Publisher : <![CDATA[UIN K.H. Abdurrahman Wahid Pekalongan ]]>
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DOI: 10.28918/muwazah.v6i2.441
<![CDATA[Hibah is a present that given by someone to other for sake Allah swt. Nowadays, parents use the term (hibah) for avoiding the improper debate especially toward daughter. They distribute the property to their women children after evaluating how do it properly. The problem here is this kind of pure hibah or other name of heritage eventhough it is done before the death of parent. Some ulemas responded the issue, again, many intepretations related to hadith regarding the issue. Among the problem must be focused is the portion of daughter related the amount of property, also some of them have no portion of that. The writer also try to analyze the interpretation of ulemas related to nass on this issue. Through the research, the writer found the Islamic law never forbade hibah to be specialized to certain gender such daughter and mother. Concerning the daughter, the Syariah law pursue the justice among the children. So, it should be the same portion between male and female in relating to hibah.Hibah adalah hadiah yang diberikan oleh seseorang dengan yang lain demi Allah swt. Saat ini, orang tua menggunakan istilah (hibah) untuk menghindari perdebatan yang tidak tepat terutama terhadap anak. Mereka mendistribusikan properti untuk anakanak perempuan mereka setelah mengevaluasi bagaimana melakukannya dengan benar. Masalahnya di sini adalah jenis hibah murni atau nama lain dari warisan walaupun hal itu dilakukan sebelum kematian orang tua. Beberapa ulama menanggapi masalah ini, sekali lagi, banyak intepretations terkait dengan hadits tentang masalah ini. Di antara masalah harus difokuskan adalah bagian putri terkait jumlah properti, juga beberapa dari mereka tidak memiliki bagian itu. Penulis juga mencoba untuk menganalisis interpretasi ulama yang berkaitan dengan nass tentang masalah ini. Melalui penelitian, penulis menemukan hukum Islam tidak pernah melarang hibah untuk khusus jenis kelamin anak seperti tertentu dan ibu. Mengenai putri, hukum Syariah mengejar keadilan di antara anak-anak. Jadi, itu harus porsi yang sama antara laki-laki dan perempuan dalam berhubungan dengan hibah.]]>
<![CDATA[Guidelines for Ijtihad in Responding to The Contemporary Problems ]]>
<![CDATA[Fauzi Fauzi]]>
<![CDATA[ Al Qalam Vol 32 No 2 (2015): July - December 2015 ]]>
Publisher : <![CDATA[Center for Research and Community Service of UIN Sultan Maulana Hasanuddin Banten-Serang City-Indonesia ]]>
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<![CDATA[Abstrak Artikel ini bertujuan untuk menjelaskan bagaimana prinsip-prinsip ijtihad dalam merespon persoalan kontemporer sekarang ini. Penelitian ini bersifat kualitatif dengan teknik pengumpulan datanya dokumentasi dan deskriptif analisis sebagai teknik analisisnya. Hasil penelitian ini adalah bahwa pintu ijtihad selalu terbuka guna merespon persoalan yang ada dalam kehidupan masyarakat sejalan dengan perkembangan zaman dan waktu diikuti oleh perkembangan pengetahuan dan teknologi. Ijtihad memiliki beberapa prinsip; bersifat substantif dan teknis. Prinsip-prinsip substantif adalah pertama, memiliki keilmuan tentang Alquran, sunnah dan ijmak, kedua, memiliki keilmuan bahasa dan ketiga, memiliki keilmuan metodologi Hukum Islam. Adapun prinsip teknis adalah kemampuan, kapasitas serta wawasan yang dimiliki oleh seorang mujtahid dalam memahami persoalan kekinian dan kemampuan analisis kaidah-kaidah ijtihad itu sendiri. AbstractThis article aims to explain how the principles of ijtihad in responding to contemporary problems today. This research is qualitative in nature with the data collection techniques documentation and descriptive analysis as the analysis technique. The results of this study are that the door to ijtihad is always open to respond to problems that exist in people's lives in line with the times and times followed by developments in knowledge and technology. Ijtihad has several principles; substantive and technical in nature. The substantive principles are first, having knowledge about the Qur’an, sunnah, and ijma’. Second, having knowledge of the language, and third, having scientific methodology of Islamic law. The technical principle is the ability, capacity, and insight possessed by a mujtahid in understanding contemporary problems and the ability to analyze the principles of ijtihad itself.]]>
