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<![CDATA[IJTIHAD ‘UMAR IBN AL-KHAṬṬĀB DALAM PERSPEKTIF HUKUM PROGRESIF ]]>
<![CDATA[Fitra, Tasnim Rahman]]>
<![CDATA[ Al-Ahkam Volume 26, Nomor 1, April 2016 ]]>
Publisher : <![CDATA[Faculty of Shariah and Law, State Islamic University (UIN) Walisongo ]]>
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DOI: 10.21580/ahkam.2016.26.1.705
<![CDATA[This article aims to describe ijtihad ‘Umar ibn al-Khaá¹á¹Äb that have unique characteristics. The ijtihÄd of ‘Umar was based on the Qur'an and hadith, and the example of salaf al-á¹£Äliḥīn. The understanding of the naá¹£ is done by ‘Umar contextually, so as to produce ideas that suit with the needs of ummat and fair. With the comparative method, this paper further compares the ijtihÄd of ‘Umar with the concept of Progressive Law initiated by Satjipto Rahardjo because of their similar characteristics. The paradigm of Progressive Law is that the law solely to humans, so the law must be present for human’s maá¹£laḥat. It’s also reject the status quo in the law. Between the ijtihad of ‘Umar and the Progressive laws in general have similar characteristics, both in terms of interest and the position of man as the subject of law. They are also similar in terms of potential legal reform in accordance with the times, change of venue, and the socio-historical conditions. The fundamental difference of both lies in the meanings of maá¹£laḥat and the maá¹£laḥat standardization.Artikel ini bertujuan untuk mendiskripsikan ijtihad ‘Umar ibn al-Khaá¹á¹Äb yang memiliki karakteristik yang unik. Ijtihad ‘Umar didasarkan pada al-Qur’an dan hadis, dan apa yangdicontohkan orang saleh sebelumnya. Pemahaman terhadap naá¹£ oleh ‘Umar dilakukan secara kontekstual, sehingga menghasilkan produk pemikiran yang sesuai dengan kebutuhan ummat dan adil. Dengan metode komparatif, tulisan ini selanjutnya membandingkan ijtihad ‘Umar dengan konsep hukum Progresif yang digagas oleh Satjipto Rahardjo karena dinilai memiliki kesamaan karakreristik. Hukum Progresif memiliki paradigma bahwa hukum semata-mata untuk manusia, sehingga hukum harus hadir demi kebaikan manusia dan menolak adanya status quo dalam hukum. Analisis terhadap keduanya menghasilkan pemahaman bahwa antara ijtihad ‘Umar dan hukum Progresif secara umum memiliki kesamaan karakteristik, baik dari segi tujuan maupun posisi manusia sebagai yang dikenai hukum. Mereka juga sama dalam hal potensi pembaharuan hukum sesuai dengan perkembangan zaman, perubahan tempat, dan kondisi sosio-historis. Perbedaan mendasar pada keduanya yaitu makna maslahat danstandarisasi maslahat yang menjadi landasan.]]>
<![CDATA[Moderate Islamic Jurisprudence: Study of Muhammadiyah's Decision on Changes in Criteria for Fajr Prayer Time ]]>
<![CDATA[Fitra, Tasnim Rahman]]>;
<![CDATA[Silvana, Ade]]>
<![CDATA[ Mazahib VOLUME 20, ISSUE 1, JUNE 2021 ]]>
Publisher : <![CDATA[IAIN Samarinda ]]>
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DOI: 10.21093/mj.v20i1.3150
<![CDATA[This article aims to look at the new criteria decided by Muhammadiyah regarding the beginning of Fajr prayer time, which was seen through the conception of religious moderation (wasatiyah) in Indonesia. This issue relates to the decision regarding the change in the criteria from -20 degrees to -18 degrees due to an 8-minute difference from the common schedule used in Indonesia. This decision resulted in a long process that started from public unrest, discussed in the 27th National Conference of Muhammadiyah. Still, it could not be realized, then Muhammadiyah conducted a comprehensive fiqh study and appointed 3 main institutions to conduct studies astronomically. After the XXXI National Conference on Tarjih, Muhammadiyah finally decided to change this criterion through the principle of wasaá¹iyyah; there is nothing wrong with this ijtihad jama`i carried out by Muhammadiyah, but Muhammadiyah does not appear to be balanced and fair in using the research results of the institutions that have been appointed, besides that Muhammadiyah also does not consider other important research outside Muhammadiyah. In the context of wasaá¹iyyah, these different principles need to be resolved. The solution to unification itself must be given to the country’s religious authorities. The government is also required to fix criteria and conceptions to maximize that union effort.]]>
<![CDATA[IJTIHAD ‘UMAR IBN AL-KHAṬṬĀB DALAM PERSPEKTIF HUKUM PROGRESIF ]]>
<![CDATA[Tasnim Rahman Fitra]]>
<![CDATA[ Al-Ahkam Volume 26, Nomor 1, April 2016 ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Universitas Islam Negeri (UIN) Walisongo Semarang ]]>
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DOI: 10.21580/ahkam.2016.26.1.705
<![CDATA[This article aims to describe ijtihad ‘Umar ibn al-Khaṭṭāb that have unique characteristics. The ijtihād of ‘Umar was based on the Qur'an and hadith, and the example of salaf al-ṣāliḥīn. The understanding of the naṣ is done by ‘Umar contextually, so as to produce ideas that suit with the needs of ummat and fair. With the comparative method, this paper further compares the ijtihād of ‘Umar with the concept of Progressive Law initiated by Satjipto Rahardjo because of their similar characteristics. The paradigm of Progressive Law is that the law solely to humans, so the law must be present for human’s maṣlaḥat. It’s also reject the status quo in the law. Between the ijtihad of ‘Umar and the Progressive laws in general have similar characteristics, both in terms of interest and the position of man as the subject of law. They are also similar in terms of potential legal reform in accordance with the times, change of venue, and the socio-historical conditions. The fundamental difference of both lies in the meanings of maṣlaḥat and the maṣlaḥat standardization.Artikel ini bertujuan untuk mendiskripsikan ijtihad ‘Umar ibn al-Khaṭṭāb yang memiliki karakteristik yang unik. Ijtihad ‘Umar didasarkan pada al-Qur’an dan hadis, dan apa yangdicontohkan orang saleh sebelumnya. Pemahaman terhadap naṣ oleh ‘Umar dilakukan secara kontekstual, sehingga menghasilkan produk pemikiran yang sesuai dengan kebutuhan ummat dan adil. Dengan metode komparatif, tulisan ini selanjutnya membandingkan ijtihad ‘Umar dengan konsep hukum Progresif yang digagas oleh Satjipto Rahardjo karena dinilai memiliki kesamaan karakreristik. Hukum Progresif memiliki paradigma bahwa hukum semata-mata untuk manusia, sehingga hukum harus hadir demi kebaikan manusia dan menolak adanya status quo dalam hukum. Analisis terhadap keduanya menghasilkan pemahaman bahwa antara ijtihad ‘Umar dan hukum Progresif secara umum memiliki kesamaan karakteristik, baik dari segi tujuan maupun posisi manusia sebagai yang dikenai hukum. Mereka juga sama dalam hal potensi pembaharuan hukum sesuai dengan perkembangan zaman, perubahan tempat, dan kondisi sosio-historis. Perbedaan mendasar pada keduanya yaitu makna maslahat danstandarisasi maslahat yang menjadi landasan.]]>
<![CDATA[FIKIH KALENDER HIJRIAH UNIFIKATIF ]]>
<![CDATA[Tasnim Rahman Fitra]]>
<![CDATA[ istinbath Vol 17 No 2 (2018): Desember ]]>
Publisher : <![CDATA[Universitas Islam Negeri Mataram ]]>
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DOI: 10.20414/ijhi.v17i2.96
<![CDATA[Abstract: The idea of ??a Hijri’s unification calendar emerges in response to the lack of uniformity of the Hijri concept of calendar which affects the difference of beginning of the month, especially with regard to worship. Therefore, it needs an in-depth study of the Unificative Hijriah Calendar from the point of view of jurisprudence (fikih), namely the study of the use of reckoning (hisab), the understanding of matlak and the beginning of the day which are all dominated by differences in the understanding of the sharia foundation in al-Qur`an and Hadith. The method used is an inventory of related fiqh concepts, then conduct an in-depth analysis and conclude from the results of the analysis. As a result, the determination of the beginning of the month in worship should refer to the revelation or hadith of the Prophet Muhammad SAW that the Islamic concept of starting a new moon is due to the existence of a new moon (hilal). The solution for unification in worship should be left to the authority of each Muslim country. As for non-worship can be applied, but to minimize the problem, unification of this calendar must be started first in the local context. Abstrak: Pemikiran mengenai kalender Hijriah unifikatif muncul sebagai respons atas ketidakseragaman konsep kalender Hijriah umat Islam yang berdampak pada perbedaan memulai awal bulan, khususnya berkaitan dengan ibadah. Oleh sebab itu, perlu adanya kajian mendalam tentang Kalender Hijriah Unifikatif ini dari sudut pandang fikih, yaitu kajian mengenai penggunaan hisab, pemahaman tentang matlak dan permulaan hari yang keseluruhannya didominasi oleh perbedaan dalam pemahaman terhadap landasan syar’i berupa al-Qur`an dan hadis. Metodenya dengan cara menginventarisir konsep-konsep fikih berkaitan, kemudian melakukan analisis mendalam dan menarik kesimpulan dari hasil analisis tersebut. Hasilnya, penetapan awal bulan dalam hal ibadah haruslah merujuk kepada wahyu ataupun hadis Rasul saw. bahwa konsep Islam dalam memulai bulan baru adalah disebabkan oleh keberadaan hilal. Solusi untuk penyatuan dalam hal ibadah memang mesti diserahakan kepada otoritas masing-masing negara muslim. Adapun terkait dengan non ibadah bisa diterapkan, namun untuk meminimalisir permasalahan, unifikasi kalender ini harus dimulai terlebih dahulu dalam kontes lokal.]]>
<![CDATA[HISTORIOGRAFI HISAB RUKYAH ]]>
<![CDATA[Tasnim Rahman Fitra]]>
<![CDATA[ ISTORIA : Jurnal Pendidikan dan Ilmu Sejarah Vol 18, No 2 (2022): ISTORIA Edisi September, Vol. 18. No.2 ]]>
Publisher : <![CDATA[Universitas Negeri Yogyakarta ]]>
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DOI: 10.21831/istoria.v18i2.52420
<![CDATA[Perkembangan Hisab-Rukyah tidak banyak diungkap secara akademis karena memang Ilmu Falak saat ini tidak mendapatkan tempatnya di tengah masyarakat. Perkembangan Hisab Rukyah ini tentu mesti diungkap kembali untuk menunjukkan bahwa keilmuan ini pernah mendapatkan tempat yang istimewa di tengah perjalanan sejarah Islam. Perkembangan hisab rukyah masa Rasulullah SAW masih berada dalam tataran pelaksanaan ibadah dan masih bersifat sederhana. Pada masa sahabat, perkembangan hisab rukyah juga tidakjauh berbeda, namun di masa Khalifah `Umar Ibn Khattab berhasil dirumuskan sistem penanggalan Islam. Pada Masa tabi`in perkembangan hisab dan rukyah mencapai puncak kemajuannya pada masa kekuasaan bani Abbasiah, khususnya kekhalifahan al-Makmun. Hal ini ditandai dengan munculnya tokoh-tokoh penting beserta karya-karyanya yang kemudian mempengaruhi perkembangan hisab rukyah sesudahnya bahkan sampai sekarang. Pada masa pertengahan, hisab rukyah sempat mengalami kemunduran diakibatan kekacauan dunia Islam ketika itu, karya-karya di bidang ilmu Falak dimusnahkan dalam penyerangan yang dilakukan oleh bangsa Mongol, namun setelah itu hisab rukyah dapat kembali bangkit sampai pada masa modern yang kita alami sekarang.]]>
<![CDATA[Historiografi Hisab Rukyah ]]>
<![CDATA[Tasnim Rahman Fitra]]>;
<![CDATA[Rahmadi]]>
<![CDATA[ Jurnal Pendidikan Sejarah Vol 12 No 1 (2023): JPS - Jurnal Pendidikan Sejarah, Volume 12 Nomor 1 Tahun 2023 ]]>
Publisher : <![CDATA[Program Studi Pendidikan Sejarah Pascasarjana UNJ ]]>
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DOI: 10.21009/JPS.121.02
<![CDATA[The development of Hisab-Rukyah is not widely disclosed academically because Falak Science does not currently have its place in society. The development of Hisab Rukyah, of course, must be re-expressed to show that this science has had a special place in the midst of Islamic history. The development of reckoning rukyah at the time of the Prophet Muhammad was still at the level of worship and was still simple. At the time of the Companions, the development of reckoning rukyah was also not much different, but during the Caliph `Umar Ibn Khattab the Islamic calendar system was successfully formulated. During the tabi`in period, the development of reckoning and rukyah reached the peak of its progress during the reign of the Abbasids, especially the caliphate of al-Ma'mun. This is marked by the emergence of important figures and their works which later influenced the development of reckoning rukyah after that even to this day. In the Middle Ages, reckoning rukyah had experienced a setback due to the chaos of the Islamic world at that time, works in the field of astronomy were destroyed in an attack by the Mongols, but after that reckoning rukyah was able to rise again until modern times we are experiencing now.]]>
<![CDATA[Using the Central Mosque Coordinates of the Regency or City for Calculations of Prayer Times in the Province of Jambi ]]>
<![CDATA[Tasnim Rahman Fitra]]>
<![CDATA[ Al-Marshad: Jurnal Astronomi Islam dan Ilmu-Ilmu Berkaitan Vol 9, No 1 (2023): Al-Marshad ]]>
Publisher : <![CDATA[University of Muhammadiyah Sumatera Utara ]]>
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DOI: 10.30596/jam.v9i1.12748
<![CDATA[This article describes the application of the coordinates of the district/city central mosque in determining the prayer time schedule in Jambi Province. The use of the coordinates of the central mosque in determining the prayer time schedule raises indications of problems if applied to areas with large stretches of territory. This research is a field research with analytical descriptive analysis method. The data obtained is processed through a comparison of prayer time schedules in 11 districts / cities in Jambi province between the calculation base of the central mosque and the calculation base of the westernmost point of the area concerned. The results of this study indicate that the coordinates of the central mosque of the regency / city are used as the basis for calculating the prayer time schedule on the grounds that these mosques are considered representative and represent their respective regions. However, the application of the coordinates of the central mosque has an impact on not covering some areas with a maximum value of 1 minute 52 seconds. This is convincing evidence (qarinah) with the implication of having to make corrections to the use of the markaz of the central mosque of the district/city in the calculation of the prayer time schedule in Jambi province.]]>
<![CDATA[MAQASHID SYARI’AH DALAM HADIS WALIMAH ‘URS ]]>
<![CDATA[Zul Ikromi]]>;
<![CDATA[Tasnim Rahman Fitra]]>
<![CDATA[ Syakhsia Jurnal Hukum Perdata Islam Vol 24 No 1 (2023): Januari-Juni ]]>
Publisher : <![CDATA[Islamic Civil Law Departement of Shari'a Faculty at Islamic State University of Sultan Maulana Hasanuddin Banten ]]>
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DOI: 10.37035/syaksia.v24i1.7932
<![CDATA[The orders and implementation of walimah are found in various hadiths of the Prophet, among the most famous hadiths is the hadith of awlim even though it is bi asy-syatin. The influence of the global world and modernization has given its own style to the implementation of weddings in the Islamic world, including Indonesia. Many things are found in the community related to shifts and deviations from the Sunnah of the wedding ceremony. Based on this fact, it is necessary to reveal the provisions of walimah contained in the hadith of the Prophet Muhammad, so that the khittah walimah can return according to the true syar`i guidance. This study uses a discriminatory-analytic method which aims to describe and reveal maqashid aspects in the hadith walimatul 'urs. This study reveals that the implementation law of walimatul `urs is a sunnah muakkat according to the majority of scholars, walimah al-'urs is highly recommended as one of the symbols of Islam, and as a means of notification to the public so as not to cause slander. Walimah al-'urs becomes syi'ar when complying with the provisions of Islamic law. The blessing of walimah al-'urs lies in its implementation which emphasizes the concept of simplicity with the meaning of using and removing all forms of accommodation according to needs and avoiding the existence of riya motives that lead to waste and useless actions.]]>
<![CDATA[THE CONCEPT OF WASAṬIYYAH IN FIQH MUHAMMADIYAH PERSPECTIVE ]]>
<![CDATA[Tasnim Rahman Fitra]]>;
<![CDATA[Devrian Ali Putra]]>;
<![CDATA[Sukma Nada Desmanto]]>
<![CDATA[ Asy-Syari'ah Vol 24, No 2 (2022): Asy-Syari'ah ]]>
Publisher : <![CDATA[Faculty of Sharia and Law, Sunan Gunung Djati Islamic State University of Bandung ]]>
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DOI: 10.15575/as.v24i2.19727
<![CDATA[Abstract: This study discusses the concept of wasaṭiyyah Muhammadiyah's perspective on fiqh problem development, especially in Indonesia. It is related to the internal conflicts of Muslims in various aspects of life, includingIslamic law or fiqh. These disputes are caused by the friction between the two opposing ideologies in methodology and approach, sometimes caused by an intervention born through contradiction between liberals who want to free themselves from the shackles of textual understanding from the conservative group. In this case, Muhammadiyah occurs to introduce itself as an organization that seeks to offer concrete solutions through its wasaṭiyyah understanding. This study aims to reveal the concept of wasaṭiyyah in Muhammadiyah fiqh, which is related to the expression of the wasaṭiyyah idea in the fiqh produced by Muhammadiyah. This study uses a literature research method that focuses on wasaṭiyyah concepts as seen from the understanding of Muhammadiyah fiqh through decisions, congress results or the other fiqh products officially issued by Muhammadiyah. This study concludes that the concept of fiqh wasaṭiyyah Muhammadiyah tries to understand and place text and context proportionally to raise non-radical characteristics and also non-liberal. Furthermore, Muhammadiyah upholds the principle of tawāsuṭ which is combined with the codes of tawāzun and ta'ādul through an “Islam Berkemajuan" or the progressive Islam orientation.]]>
<![CDATA[The Application of Underage Marriage in the Islamic Religious Council Patani Region of Southern Thailand ]]>
<![CDATA[Jalaluddin FA]]>;
<![CDATA[Mustiah RH]]>;
<![CDATA[Tasnim Rahman Fitra]]>;
<![CDATA[MR Ibroheng Salaemaeng]]>
<![CDATA[ Alhurriyah Vol 8, No 1 (2023): June 2023 ]]>
Publisher : <![CDATA[Universitas Islam Negeri Sjech M. Djamil Djambek Bukittinggi ]]>
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DOI: 10.30983/al hurriyah.v8i1.5471
<![CDATA[The aim of this research is to know the application of underage marriage that was carried out in the Islamic Religious Council of the Patani Region of Southern Thailand and to find out the views of Islamic law on the application of underage marriage that were determined by the Islamic Religious Council. Southern Thailand, Patani Region The Islamic Religious Council of the Patani Region has regulated an age limit for couples who will marry. Even though the age limit has been regulated, there are still underage marriages that are carried out. In this study, the researchers used a type of empirical juridical research with a sociological approach. The results of this study indicate that the application of underage marriage must be carried out by complying with the rules regulated by the Islamic Religious Council of the Patani Region and the rules issued by the Islamic Religious Council of Thailand in 2018 AD. The application of underage marriage carried out in the Religious Council Islam Patani Territory is a legal marriage, does not violate Islamic laws, and can be done by fulfilling the pillars and conditions according to Islamic law.Tujuan dari penelitian ini adalah untuk mengetahui penerapan perkawinan di bawah umur yang dilaksanakan di Majelis Agama Islam Wilayah Patani Thailand Selatan dan untuk mengetahui pandangan hukum Islam terhadap penerapan perkawinan di bawah umur yang di tetapkan oleh Majelis Agama Islam Wilayah Patani Thailand Selatan. Majelis Agama Islam Wilayah Patani telah mengatur batas usia bagi pasangan yang akan melaksanakan perkawinan. meskipun suda diatur batas usia tersebut tetap saja masih ada pernikahan dibawah umur yang terlaksana. Dalam penelitian ini peneliti menggunakan jenis penelitian yuridis empiris dengan pendekatan sosiologis. Hasil penelitian ini menunjukkan bahwa penerapan perkawinan di bawah umur harus dilaksanakan dengan memenuhi aturan-aturan yang di tetapkan oleh Majelis Agama Islam Wilayah Patani dan aturan yang di keluarkan Majelis Agama Islam Thailand tahun 2018 M. Penerapan perkawinan di bawah umur yang di laksanakan di Majelis Agama Islam Wilayah Patani adalah perkawinan yang sah dan tidak melanggarkan hukum-hukum Islam dan bisa di lakukan dengan memenuhi rukun dan syarat menurut hukum Islam.]]>
