Risalah amaliyah pdf

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PDF | The analysis of the relation between Politics and Hawza in general, announces his authority by publishing his Risalah Amaliyah Book. A Study of al-Risalah al-Bahirah. Boustan Hirji. A thesis submitted to the. Faculty of Graduate Studies and Research in partial fulfillment of the requirements for. by Shi'i mujtahids in their responsa (tawzih al-masa'il or risalah 'amaliyah). The refiguration of jinns as microbes consolidated the transformation of the notion of.

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The third type of immoral behaviour is subject to be imposed by discretion of judge. Dar al-Fikr,t. If he belonged to a people with whom ye have treaty of mutual alliance, compensation should be paid to his family, and a believing slave be freed. Dar al-Wathan, , vol. These rights bounded the member of The United Nations countries to fulfill. The payment of diyat can take two forms:

Wherever the classical criminal law are reapplied in any form, almost all the subjects of flogging, imprisonment, or death by stoning for adultery, are women. In many cases, women are being dragged to court on the basis of mere allegations by family members or neighbors, or they were punished by state actors and society.

This book is interesting in many aspects. It does not only examine and criticize all subjects of hudud, but also dives into the level of the paradigm of Islamic law and the related methods of reading of Islamic texts. This paradigm is essentially leading to efforts to realize the social systems that protect the basic human rights which include the right to life, the right of faith and express it, the right of thought and opinion, the right to healthy reproduction and the right to own property.

This system is the most direct consequence of the major doctrine in Islamic theology, tawhid or monotheism. In addi tion, I see that the views expressed in this book have a strong academic basis, because they are dug and traced from the sources of Islamic knowledge of both classical and contemporary with a high level of authority.

Their references are very rich. The authors also explore comparative products of Islamic criminal law in many Muslim countries, its dynamics over time and all the debates that have yet been finished even today. In my view, this is a very brave intellectual effort but commendable in the midst of rampant and widespread transnational movements of Islamization.

I hope this book will be useful as one of the main references for public policy makers in making legislat i on, which is concerned with Islamic criminal laws, especially in this country, Indonesia. This is due to, among other factors, the fact that the principles of human rights that emphasize the humanity of humankind insaniyatu al-insan have been seen in line with the mission and principles of Islam and Abrahamic religions, namely a belief the oneness of God tawhid and an obligation of creating benefits for humanity and environment rahmatan lil alamin.

Islam and Social Changes For more than years, social changes have become challenges to the application of the teachings of Islam. At the beginning of its presence in Mecca, Islam had only few adherents, but when the Prophet died, it had become the religion of majority in the Arab lands.

During his 23 years of mission, important events occured such as the migration of Muslims from Mecca to Medina hijra.

This event did not only mean a change of residence for Muslims, but also a milestone in Islamic propagation influenced by social changes. According to Nasr Hamid Abu Zayd, this difference is related to the difference of the messages delivered by the Prophet Muhammad in his calling to Islam. In the period before the hijrah to Mecca, the Prophet used the approach of indzar warnings.

Thus, indzar is an act of creating the awareness about the existence of the damage within society and followed by an attempt to change it. Meanwhile, in the period after the hijrah to Medina, the Prophet used the approach of risalah aimed at building an ideology of a new society. As they delivered knowledge, the Madaniyyah verses used longer narration than the Makkiyyah ones.

For example, Makiyyah verses generally use the general term Ya ayyuhannas o humankind , whereas Madaniyyah verses use the more specisif term Ya ayyuhalladzina amanu o people of the believers. Dar al-Ilmi al li-Malayin, , p.

It is common that this gap has created dilemma, that is, whether we will choose the content of a particular Quranic verse or those of other verses among six thousands of Quranic verses, or choosing between the textual meanings of a verse or its contextual ones.

For example, which verse on marriage we choose: If we choose the verse on polygamy, should we understand it by considering its context when it was revealed to the Prophet Muhammad or by taking into account the practice of polygamy in modern times?

The similar choices also occur when we interact with the Hadith. Many of his decisions were at odds with textual instructions of the Quranic verses. His decision was made based on the fact that famine occured after nine month drought in Hijaz, Najd, and Tihana, at the end of year 6 of Hijri.

Imam Shafi's Risalah

The second, Umar instructed to whip khamr drinkers to 80 strokes while the Prophet Muhammad instructed to whip them to 40 strokes because he considered the growing number of drinkers and the 40 sroke-whipping punishment was inadequate and ineducative al-zajru. This narration is found in the books of Hadis, among others, al-Muwatha of Imam Malik d.

This ijtihad of Umar in fiqh literature is called ijtihad bi tahqiqi manath. In the early Islam, Muslim community did not question whether or not a Quranic verse was Makiyyah or Madaniyyah because both were equally relevant or there was no a serious gap between these types of verses and the social reality and between their textual meanings and the contextual ones. Applying the Madaniyyah verses meant applying the Makiyyah ones.

A new problem arose after the social change has rapidly occurred, which brought Muslim community to face the option whether to choose a Makiyyah verse or a Madaniyyah one, select the Quranic verses with general instructions or the ones with specific instructions, and select textual meaning of a verse or its contextual one.

To deal with this problem, the concept of naskh was born, which says that when the Makiyyah and Madaniyyah verses provide different guidance in responding to new issues, Madaniyyah verses should be prioritized, while Makiyyah ones are postponed of their application.

The concept of naskh is no longer sufficent. Maslahah mursalah, which was proposed by Imam Malik AH , refers to any common good that is line with the principles of Islamic law, even though there is no religious text which support or reject it. In this period, the textual meanings of the Madaniyyah verses were still relevant though they were no longer sufficient and these methods were simply aimed at responding to the new cases on which the Madaniyyah verses did not provide any judgments.

Modern Muslim scholars respond to this issue in different ways. Fazlur 14 Abdullah Saeed says: These changes are enormous: Toward a Contemporary Approach, London, Routledge, First, the Quranic verses need to be situated within the context where they were revealed in order to revive their fundamental and universal messages before their application in contemporary.

Second, these universal messages then are brought to the contemporary situation as the foundation of formulating Islamic guidance for different current social contexts.

For example, in their interpretation of al-Maidah [5]: This textual and partial interpretation missed the ideas of improving the moral quality of society, eradicating the economic disparity and creating ecomomic social justice in order to prevent the acts of stealing in its various forms.

Unfortunately, this tends to be seen as erroneous Quranic interpretation. Mizan, , p. As a response, the Prophet said to Bilal: He views that the Quran was meant for all humankinds in all times, it contains meaningful particularities in order to be embraced by the Arab society to whom when it was revealed.

Based on this, the Quranic verses are divided into two categories: The first refers to the verses that are not related to Arabic culture and tradition, while the second contains ideas related with Arab culture and tradition. The normative verses can be applied anywhere and anytime, but the contextual ones need to be understood in their social- cultural settings before their application in order to keep their transcendental- normative spirits.

Otherwise, we may fail to reach the true guidance of the verses. Engineer applied this approach to the interpretation of the Quranic verses on gender relations. The punishment set in the Quranic verses is closely related to the Arabic culture in which the verses were revealed and how the Prophet Muhammad put them in practice during his lifetime.

The hand cutting set as a punishment for theft had been known among the Arab society long before the coming of Islam. He views that the Quran is an open corpus which enables its readers to produce different and diverse understanding. This understanding can be divided into two categories: Al-maghza is defined as an understanding which is derived from a dialogue between the original meaning of a Quranic text and the context that influences the reader.

This dialogical process gives rise to new and relevant meanings to the challenges of modernity. According to Abu Zayd, the punishments set in the Quran reflect a historical reality of Arab society in the 7th century so that they do not indicate specific divine imperatives which need to be applied all the times.

In this case, the Quran does not intent to enforce this particular type of punishments such as death sentence and hand cutting , but rather to establish its credibility by taking into account the local culture and contemporary civilization in its law system.

Basically, these particular punishments are meant simply to be giving punishment for crime. Pustaka Pelajar, , p. Engineer emphasizes the relationship between the Quranic verses and the Arab context in his discussion of women issues in his book Hak-hak Perempuan dalam Islam, Indonesian translation by Farid Wajdi dan Cici Farkha Assegaf Yogya: LSPPA, LKiS, , p.

Some even believe that one particular letter has sixty thousand meanings. If the number of letters in the Quran is believed to be The fact that there are many works on Quranic interpretation ranging from volumonious ones to a short ones indicates the efforts of ulama to reveal the hidden meanings of the Quran.

This means that revealing the meanings of the Quran over time- in the past, now and in the future- is necessary and has been an unceasing duty for ulama of every generation.

The ulama in the past developed an established methodology of Quranic interpretation aimed at revealing the meanings of the Quran. Yet, the contemporary ulama have not fully applied this methodology in their interpretation of the Quran. Crimes pertaining to human body and soul, namely murder al-qatl and wounding al-jarh , b. Sex crimes, namely adultery and prostitution sifah , c.

Crimes pertaining to property, namely hirabah robbery , baghyu rebellion; overtaking legitimate power by waging war , sariqah theft; stealing a treasure stored in a decent place , and ghasb burglary; stealing a treasure by using violence. Islam, according to Ibn Rushd, mentions only one prohibited drink, namely khamr, intoxicant drinks normally made from wine or dates.

Imam Hanafi only mentions five kinds of crimes, namely, zina adultery , qadzaf accusing someone of adultery , sariqah theft , robbery hirabah , and khamr consumption. Other religious authorities identify two more kinds of crimes, namely al-qatl murder and al-riddah apostasy.

Flogging, to sentence fornication zina ghayr muhshan with strokes, people commited qadzaf with 80 strokes, and those who consumpt alcohol drinks with strokes. Pustaka Amani, , vol. Dar al-Fikr, , vol. Cutting off the hands of thieves Cutting off hands in Iran www. Cutting off the hands and legs in a cross way for robbery without killing. Cutting off the hands and legs cross www. Stoning to death in Afghanistan http: The death penalty for people who commit insurgency, murder without robbery, and apostasy Hanging in Iran www.

The death penalty and exposing to public under the sun on a cross for robbery with murder.

Amaliyah pdf risalah

Hanging on a cross in public in Saudi www. It constitutes an Islamic identity; a country that has not implemented it is considered to be absent in implementing Islamic teachings in full. Serambi, , p. If she is pregnant, she will be flogged to strokes as her pregnancy becomes evidence of her act of adultery. This happened to Zarfan Bibi in Pakistan.

There were many cases where women were taken to court on the basis of unsubstantiated allegations by members of their own family or neighbours or they were punished directly by individuals representing the state or society. The testimony of the victims was not taken into account. Therefore, many of them were punished because of qadzaf through unadequate procedures. Pustaka Alvabet, , p. They were blamed for various reasons: Here justice as an Islamic ideal and value was not implemented in society.

The wives can evade the charges by giving oath five times. However, the verses are often abused by rapists. They walk free from the accusation of rape by giving oath to five times.

The ideal of the verses to protect women from being accused of commiting adultery without adequate evidence is abused to protect the rapists so that they can escape from the punishment. In pre-Islamic Arab society, like polygamy and slavery, killing and cutting off parts of the body such as ears, nose, and fingers were considered as natural acts, which had been embraced for ages.

Slavery was still permitted with the requirement of treating slaves in humane ways and giving them opportunities to be freed. However, the tendency to go back to the past is strong now. The book is divided into three major parts: Allah Knows the best. Its fatal outcome is the occurrence of procedural errors in which a victim of a crime who should be protected might be wrongly indicted before judge, while criminals who should be punished walk away freely and may repeat similar crimes without feeling of guilty.

Although Islam does not recognize anyone or any party as above the law, the application of Islamic criminal law, however, treats people differently in accordance with their social classes and gender.

Some groups have privileges over others, which are even written in the constitution of a state which mandates the application of Islamic criminal law. This is meant to bring Islam to the worl as a religion of rahmat li alamin grace for all worlds and takrim al-insan respect of humanity , not as a religion with scary faces and awful treatment of those of not-the-same kind.

It is also the heart of the entire teachings of divine religions brought by all messengers of God from Adam to Muhammad. It is the heart of their Prophetic missions. It also liberates one from pride to oneself on the basis of religion, race, gender and ethnicity.

In the ha nds of the Prophets, the principle of recognizing the oneness of God and denying the divinity of others except Him alone was like breath taken continuously in every step of human life.

The history of the Prophets was not full of resistance against mustakbirin, namely tyrannical rulers, proud princeses who loved to make others suffer, fraudulent businessmen, and religious leaders who abused religion for their own interests. Generally, Islamic teachings are divided into three categories.

Second, the ethical-moral teachings al- ahkam al-khuluqiyah , i. In tasawwuf, this Islamic teaching involves al-takhalli,al-tahalli, and al-tajalli. Working in harmony, al-ahkam al-amaliyah should be based on the two previous dimensions.

Hanafiyah School of law calls these united Islamic teachings al-Fiqh al-Akbar. Tawhid for Muslims is a worldview or paradigm that consitutes a starting point, foundation and goal of all religious quests. Therefore, monotheism has always been the vision and mission of all the Prophets and Messengers who have been sent to their community. Dar al-Ilm, , pp. All the prophetic and apostolic missions always start from the basic teaching of monotheism.

There is no other god but Him. It has come to you a clear evidence of your God, then fulfill the measure and weight, do not cheat the wealth of others, and do not do mischief on the earth after being repaired.

Sim i la r mission was also instructed to the Prophet Muhammad. In the history of divine religions, the spirit of monotheism has always been present in the midst of decadent public morality, corrupted civilization and tyrannical culture, where injustice, oppression, slavery, despotic authorities, economic inequality, and discrimination against women are rampant.

The en d o f everything is defamation and negation against humanity. Prophet Muhammad was present as a messenger in the context of society that had blurred its own portrait with the mission of monotheism and brought them back to the nature of humanity together with its sacred divinity in place.

Qaaluubalaa Am I not your Lord? They answer: Yes, You are. Laa Ilaha no god means the negation of everything deified, worshiped, glorified a n d worshiped. In a society whose ideology is polytheism shirk , people deify and glorify stones, idols, wealth, ancestry, ethnic superiority, race, class, a n d language supremacy.

In Arab society, people glorify male dominance over female. W h at to be negated not only individual creed, polytheism, idolatry, b u t also socio-economic, political, and cultural glorification because laa ilaha also means the negation of all forms of slavery of human by human.

Absolute power, unjust wealth distribution, and claims of truth make socially oppressed people deprived of freedom and humanity. In fact, freedom al-hurriyah and humanity al-insaniyah is an important element of a person to be human.

With laa ilaha, all idols and all inhuman systems are crushed. The petrified hearts of human beings would melt and people who already suffered would be liberated. Wahbah al-Zuhaili said: Freedom is a natural right for every human being.

Freedom is the most valuable and the most precious thing that God sanctified and championed. The Quran has proclaimed freedom of faith, freedom of conscience, religious freedom, freedom of thought and freedom to voice opinions. Everyone has freedom of belief, thought and opinions.

It is not allowed to curb others, even more to punish someone on the basis of differences in belief and thinking, and also to curtail freedom of expression. Being restrictive, judgmental, exerting faith and truth, let alone punishing on the basis of these, lead the way to the enslavement and destruction of humanity. The glory of humanity, thus, should not be deprived on any basis whatsoever and by anyone. Islam protects the nobility of human with laws that shelter and thwart efforts to humiliate it.

It is an affirmation and confirmation that the only powerful, the owner of the truth, the owner of glory, even the owner of the universe is God. This second phrase of tawhid shows that the concept of tawhid prevents something from emerging and doing harm to people.

Tawhid means not only to free men from bondage, but also to call to do justice to all human beings, to protect the oppressed, to eliminate all forms of injustice, and to make brotherhood among people. Human brotherhood al-ukhuwwah al- insaniyyah is one of the most tangible manifestations of monotheism. If so, why do people have to kill, degrade, and hostile to each other? Do killing, de grading and being hostile to other people mean killing, degrading and being hostile to ourselves?

La ilaha illa Allah is a tribute to humanity. Even long before the birth of human ri ghts, Islam had recognized the humanity of human insaniyat a-l insan qabla huquq al-insan. Hamzah Fansuri, a mystic and seeker of the true God born in Aceh, in his beautiful poem Perahu Boat illustrated the meaning of La ilaha illa Allah as follows: Wacana Kesetaraan Kaum Beriman Jakarta: Paramadina, , p.

Struggle for Human Values Tawhid as the heart of Islam and other divine religions intertwines with h uman values. The history of the prophets was filled with struggle to defend human values against the will of rulers, the owners of capital, and indigenous community leaders who have benefited from their social-political position vis-a-vis the weak majority.

This human selfhood need to continue to be knitted in order not to easily rip away. Here are some verses on human selfhood: So, when I have fashioned him completely and breathed into him Adam the soul which I created for him, then fall you down prostrating yourselves unto him.

Then He made his [sic! Then He fashioned him [sic! Little is the thanks you give! So when I have fashioned him [sic! First, He created human from clay. Second, God created the offspring of a drop of worthless water, the male sperm, and the female ovum.

Third, God perfected the form of the body. Fourth, He breathed part the spirit into the human soul. Fifth, God equipped human with the potential to hear, see, and understand. On the creation and development of the first to the third level, the physical human being is no different from animal. People eat, drink, and meet the desires of biological mechanism as well as animals.

In the case of the spirit, it is only God who knows its secret, and only a tiny portion of the knowledge available to humans to grab. In simple terms it can be said that the soul is a source of strength, joy, serenity, peace, tranquillity, vigour, vitality, comfort and freshness, which of course comes from God.

In a Hadith it is affirmed that every human being was born on fitrah nature , but then both parents and social environment led human beings out of their nature. With this spirit of God, human is called a human. That is human real existence. Humans are able to capture the divine messages because of their spirit and their capacity to spread them in the real life as social beings.

They are brothers because they come from the same soul al-ukhuwwah al-basyariyah , and therefore h um a n should love each other, respect each other, and help each other in a l l spheres of life. It is very unnatural if people hate each other and kill each other or humiliate, degrade, and enslave other people because they in fact come from the same soul, the spirit of God.

It also works as the purpose of life for all of humankind. Musthafa al-Bab al-Halabi, n. Humans are not required to eliminate the hayawaniyah lust; rather they need to seek the balance between the dimensions hayawaniyah-zhahiriyah and ilahiyyah-batiniyyah. These two dimensions act to render human life into a dynamic, creative and innovative one in order to carry out the duties necessary for the prosperity of the earth as caliph. In the Q. Angry is actually not a bad trait.

It becomes bad if not balanced with the nature of affection. The nature of revenge actually is not a bad trait for God also has revenge as a trait in Him. It becomes bad if it is not balanced with the nature of forgiveness.

Viewing anger, resentment, stingy, envy, jealousy and so on as bad traits are not appropriate. The traits are bad only if they are not balanced with the opposite ones. Similarly, people who only have knowledge would be very dangerous if it is not being balanced with wisdom, because not all of the information to be known to others.

Sometimes some knowledge just makes people sick, desperate, or regretful. It becomes beneficial only if it is accompanied by wisdom. For example, when God deals with people who are in a state of emergency, urgency and need, God uses the nature ghafurun-rahim forgiving and merciful.

But if one is forced by necessity without wilful disobedience nor transgressing due limits, then there is no sin on him. Compare that with another event when God deals with people who potentially abuse the power given to him, God pin the nature of aziz-hakim the Mighty, the Wise for Himself. Why not ghafur-rahim the Forgiving, the Merciful?

Thus, to balance and put right the nature of fujur wa taqwa is a manifestation of humanity itself. Indeed, if humans are able to conquer the nature of hayawaniyah, then what is left in them is the nature of uluhiyyah.

At that moment, humans lose the nature of their humanity, and the divinity takes its place. However, it will be an impossible task for humans. It is the will of God and He wants humans to remain in the nature of their humanity. Humans should not fall into bestiality, and conversely should not rise up into divine nature as well. Sophisticated, even super-sophisticated, products of technology have comforted human beings in meeting all they want and need.

People even indulge in it. Jobs run by muscles in the pas t centuries disappeared as they have been replaced by machinery and othe r human-made technologies. The result is that social relations, which are built on community togetherness and solidarity, slowly but surely erode.

H umans gradually feel alienated from themselves and society. This human individualistic attitude gives birth to the social problems that stem from the distrust of our fellow human beings. It adds to suspicion and competition over interests, and furthermore intensifies social inequality, economic, and political prejudices among humans. In Indonesia, the inequality is evident, especially in social, economic, and political areas. This imbalance has created social barriers and raises the split which already potentially existed in ethnicity, race, class, creed and religion.

Potential friction was compounded by the emergence of class fanaticism, as well as in race, creed and religious views, coupled with religious truth claims that adorn the media, television screen, speech forums and pulpits.

It is characterized by the emergence of a spirit to power, to amass unlimited wealth as if one may live forever. A person may seem physically healthy, but God knows he or she may suffers from pains in soul; he or she may suffer inside.

In addition, there are also diseases of heart, trivial ones, often not considered diseases, b ut t hey are, such as willingness to be respected but disrespect others, willingnessto receive gifts from others but reluctant to give back in return, willingnessto lead others all the time but never prepared to be led, a love to criticize others but never ready to be criticized, feeling proud when people thank them but never be happy to thank others, love to be praised but never praise others, and so on.

Hospitals aimed in the first place to make people healthier, but it turned out to be taken care of by people who are ill themselves. Education aims to create a brighter generation, who are healthy, intelligent, dignified, good mannered and competent, but it turns out to be led by people who are themselves not healthy and dignified. These are social diseases every committed Muslim need to heal. Within this short span of time, he raised the humanity long buried in the valley of immorality, enslavement, and social inequality, t o a much better position.

It was initiated by one paramount cause, that is, that he led with love. Love is capable to change hearts, arid becomes cool, wild temperament become tame, even death into life. Jalaluddin al-Rumi, a poet and great sufi, illustrates the power of love as follows: He does not want his people in misery and hardship, socially, economically, or religiously.

He also did not want his people humiliated before the dignity of humanity. Therefore, he struggled against slavery and pursued to eliminate it from the face of the earth. Prophet also did not want shame and nakedness of his people open to public. Therefore, he worked hard to do all possible in his reach so that all dismercys of his people be covered by their own repentance or prayer of forgiveness.

His love as a leader is not only uttered in words, but also with real action. He was obeyed not because of his power and influence, nor because of the ability to determine the fate of his people, but because his love is evident in all aspects he led.

This is narrated in a Hadith as follows: That is my duty. Nevertheless, he did not hesitate to kiss the blackened, blistered, and rough hands of one working as a stone crusher. He gave an example of how to lead the people with love, instead of arrogance, anger, hate and revenge.

The Prophet was more than happy to forgive than to punish, as he was more pleased if his people asked to repent to God rather than reveal the guilt in front of the others. In some books of Hadith compilation, a story about the magnanimity of the Prophet was narrated as follows: After clarification, he commanded all Sahabah companions of the Prophet to pelt him.

Finally, he fled. Maktabah Salafiyyah, t. Dar al-Kutub al-Ilmiyyah , vol. So it is unlikely that the Prophet kissed his hands after Tabuk. Citing Ibnu Hajar, Syaikh Abdul Hayyi al-Kattani saying that in this hadis lies a remarkable story, that is, a kiss by the Prophet to the one working hard by his own hands to sustain the lives of his family. The news reached the Prophet. Leaders with this spirit of love are the ones we all currently need, not the ones filled with hatred and vengeance, whose spirit to master and punish, nor leaders who save for themselves happiness and prosperity, while their people stay miserable.

When the Prophet was asked about how the best leader can be found, the Prophet answered as follows: As for the worst leaders are those who hate you and you hate them, they curse you and you curse them. Dar al-Wathan, , vol. The leaders needed today are not only the tough and trustworthy, but also the ones loved by their people and ready to pay back their love as well.

Love does not mean letting people behave as they please as this could actually endanger their own life and the life of society as a whole. To love is to lead with compassion; gentle, humble, fair and prepared in heart to give everything to the benefit of the people, not only here and now but also there and later.

People who uphold justice have a very high position in Islam; they are called the people with the straight road shirath mustaqim.

They are those whose works will be lost in this world and in the Hereafter, and they will have no helpers. The command to do justice thus should not be treated as mere recommendation al-irshad or suggestion al-Nadb , but as mandatory in nature li al-wujub. The command to do justice is not equivalent to the command to get married, eat-and-drink, or to wear certain costume on a certain occasion.

All these last mentioned commands are only suggestions li an-Nadb. The importance of command to do justice is also indicated by the statement expressed in every Friday sermon: An-Nisa, 4: If he is rich or poor , then God knows better both.

So do not follow your own desires and deviate from the truth. Fair treatment in the entire regions of human activities might prevent unjust, arbitrary, and repressive acts, as well as violent and unnecessary coercions.

Justice will bring love, and love gets all efforts closer to embodiment of justice. Be just: This verse is related to the attitude of Jews whose opposition to the Prophet was harsh. Hatred against others, either because of personal, political, economic, cultural, and religious factors, often leads someone to act inappropriately.

This verse is often recited in many occasions but its instruction is rarely implemented. The problem lies precisely in the interpretation of those phrases. The so-called fair in space and time is not necessarily fair in a different space and time. Therefore, it is necessary to reinterpret constantly, both in micro and macro scope, the core concepts of Islamic teachings.

For instance, justice in the case of polygamy: Everyone must have their share in opinions. Very often, erroneous understanding occurs when the historical context of the text is ignored.

They were anxious because previously many companions, both living and deceased, drank alcoholic beverage. After the verse revelation, there is no dispensation to drink wine for any body, including those who are faithful and the most God- fearing ones and the good doers. For example: Muawiyah once wanted to appoint Yazid caliph after him. He later wrote a letter about his wish and sent it to Marwan, a governor in Medina at the time.


Marwan then collected and encouraged people to pledge allegiance to Yazid after the death of Muawiyah. Abdurrahman Bin Abi Bakr refused allegiance to Yazid. Seeing this, Marwan almost did violence against Abdrurrahman because he referred to verse al-Ahqaf, Aisha was luckily there, she explained that the rebellious child referred to is not Abdurrahman ibn Abi Bakr, but someone else.

For example, as narrated by Abu Hurairah, a Hadith says that women are the sources of bad luck, similar to houses and horses. Actually, at that time, the Prophet was condemning the views of Jews who say that the sources of misfortune are women, home and horses. Abu Hurayrah was late entering the majlis learning circle of the Prophet and only heard the last words of the Prophet. Abu Hurairah lost initial context of it and cost him a mistake looking at the issue. Darul Fikri, nd.

Dar Thayyibah, nd. Mansyurat al-Ashri al- Hadis, nd. Al-Syatibi said: If not, they may fall into the maze of texts, and may experience problems not easy to solve. That is, the guiding text is limited in quantity, not sufficient in coping with all obstacles, while humanity continues to face problems without an end. For example, verses regulating prayer, fasting, charity, 42 Ibrahim bin Musa al-Syatibi, al-Muwafaqat fi Ushul as-Syariah np.: Its lack of understanding can create the very literal- formalistic products that do not touch the substance of the law.

Al- Syatibi in al-Muwafaqat said: Ijtihad, when based solely on the text will bear verdicts void of human values. To meet the requirements of text analysis, Usul Fiqh offers incredibly complex and appealing linguistic rules. For example, in lafzh word categories such as: Its meanings are abundant like water of the ocean trapped in the crevices of the text which can only be read by someone competent and has rich variety of theories.

Usul Fiqh is the science that provides those theories of the text analysis. Eminent scholars such as al-Ghazali d. Although their concept of Maslahat still seems theocentric, but there is a speck of light that we can use as a lantern to build a more humane Maslahat and give a kind of assurance that Islam indeed aims for the welfare of all humankind. Thus, an urgency to understand the text by combining the text and context has actually been called by almost all scholars, both classical and contemporary.

This tendency has led the literal understanding of religious texts becomes more popular. Theoretically, ijtihad is divided into three categories, namely Ijtihad Bayani or al-ijtihad min an-nushus, Ijtihad Qiyasi, and Ijtihad Ishlahi. Ijtihad Bayani is directed on understanding the contextual text.

This Ijtihad necessitates a mujtahid to master the four things, namely: Asbab an-Nuzul or reason behind the text. It may come either because specific reason khash , general am , or emergent present situation asbab an-nuzul al-jadid. It is because many verses and Prophetic traditions cannot be understood except by linking them with other verses or Hadith which comes before or after those verses or hadith.

That way that it does not become disoriented, and that the purposes of the whole building of Islamic law can work and be benefitial as hoped. The task of a mujtahid is not only ijtihad bi takhriji al-manath, but also ijtihad bi tahqiqi al-manath, namely to communicate and interlink the message and meaning of the text to the reality. Therefore, it is not correct that ijtihad can only be done to the texts in the category of zhanniy al-dalalah conjectural religious evidence.

As a result, the formulation and implementation of Islamic law is not felt in reality and do not take the objectives of Islamic law into account. This chapter will discuss how Islamic law can be made and implemented in line with its philosophy so that the objectives of Islamic law can be attained in this changing world.

The question arisen here is do these terms refer to the same notion? All three refer to the same meaning. This anxiety was roughly formulated in the following questions: The next questions arose: If it can be changed, which law? Fiqh is a kind of Islamic law with its arguments gained through intellectual reasoning istinbath- ijtihad from the conjectural sources zhanniyyu ad-dalalah. In this regard, scholars of Usul Fiqh outline the rule la ijtihada muqabatali an-nass no ijtihad before the definite texts.

The Islamic law of fiqh category has several distinctive features as follows: It is normative and moralistic, in the sense that all the provisions of fiqh aim to uphold the primacy of morality and noble character in order to create stability in human society.

Proportional, it protects individual and collective benefits intact and balanced. When contradiction occurs between the two, it chooses collective benefit to be at front. It is elastic and flexible. Fiqh, as the product of ijtihad, tends to change and to be disputable.

It is both dunyawiyah earthly and ukhrawiyah heavenly in its nature, in the sense that obedience or violation in the implementation of fiqh law has both good and bad implications in the world and the hereafter. It is contextual, relative, temporal, and local, in the sense that verity in fiqh is related to time, place, and all circumstances and conditions. Meanwhile, Islamic law of fiqh category is quite the opposite, because it is local mahalliyah , temporal waqtiyah , situational zamaniyah and alterable al-mutahawwilat wa al-mutaghayyirat.

Or a mix of all? Welfare, happiness, and goodness are at the peak of all the legal procedures. No single legal provision was arranged for purposes other than that. Here are some of the known definitions. Allal al-Fasyi: Ibn Assyria: IIIT, , p. Some other scholars define: Abdul Malik al-Juwaini d.

Al-Maslahah linguistically also means the opposite of al-mafsadah damage. An unabridged dictionary of Indonesian language defines the word maslahat with something positive welfare, etc. Thus, maslahat means benefit, usefulness, kindness, and necessity. Dar as-Salam, , p. And their husbands have the better right to take them back in that period, if they wish for reconciliation There are definitions of al-mashlahah in Usul Fiqh which have a wide variety of versions but contain the same substance.

Some of them are as follows: Hujjatul Islam, Abu Hamid al-Ghazali d. Every case containing these five things is maslahah, and everything that negates these five things is mafsadah. Eliminating mafsadah is also part of maslahah itself. Maslahah meant by al-Ghazali is not the one perceived by human reason, because this model of maslahah solely oriented to achieve the time-based goals of human life, not the one oriented towards achieving a lasting benefit of here and the hereafter.

Al-Ghazali seems to prefer the two to be combined, although in the end the weight of his attention is to the benefit of the hereafter.

Imam al-Syathibi d. Dar al-Kutub al-Ilmiyyah, n. Furthermore, Maslahah divided into two: However, through reading the concept he proposed, it can be seen clearly that both two categories can be used as source of legitimate law.

Yusuf Hamid al-Alim, a scholar in Usul Fiqh, after revealing some definitions of a number of scholars, gives the definition of Maslahah in 49 Asy-Syathibi, al-Muwafaqat, p.

It is even more conservative, especially when compared to the definition put forward by ath-Thufi. It means nothing but the realization of the benefit of all humankind, both in the world today and in the eternal life in the hereafter. Humanity benefit would be realized if all necessities, of primary-elementary ad-Dharuriyat , secondary-complementary al-hajiyat and tertiary- supplementary at-Tahsiniyat are met and protected.

In addition, these objectives can also be known through texts that explain the 51 Yusuf Hamid al-Alim, al-Maqashidu al-Ammah n. Dar al-Amaliyah li al-Kitab al- Islami, , p. The concept of al-Hifzhu to five or six necessities in this case is understood as the prevention and just-in-case defence. According to him, al-Hifzh refers to two aspects: Thus, in addition to its preventive side, al-hifzh in ash-Syatibi concept also contains curative side. Keeping the faith hifzh ad-din.

Keeping the life hifzh an-nafs. Maintaining reason hifzh al-aql. Maintaining descendants hifzh an-nasl. The concept of al-hifzhu offered by ash-Syatibi is more advanced compared to the previous concepts of al-hifzhu which only covers preventive measures.

While the concept of al-hifzhu by Jasser Ouda developed into al-haqqu the right , making a paradigm shift from the keeping of something into a right to have something. Jaseer, as quoted by Amin Abdullah, outlines the progress of al-hifzh as follows: Hifzhu ad-din must be understood as an effort to maintain, protect and respect freedom of religion and belief. Hifzhu an-nafs keeping the soul into haqqu wa al-nafs al-hayat the right to life and to live. Hifzhu an-nafs must be oriented to protect the family and designed to give concerns to the institution of family.

Hifzhu an-nasl keeping offspring into haqqu at-tanasul rights to have family and to reproduce. Hifzhu al-mal maintain the property into haqqu at-tamalluk wa al- milki rights to ownership of estate and property. This concept of rights is seen as more accommodating to the fulfillment of human needs rather than al-hifzhu, because al-hifzhu is the protection born out of will from the other parties whogive protection, while al-haqqu right is the awareness that something belongs to someone whose inherent rights are to be protected.

The basic rights of citizens to be accommodated by the State are mandatory, not voluntary. The study of this theory has come to this moment that some of its key concepts have evolved rapidly.

After al-hifzhu evolved into al-haqqu, now the concept of al-hurriyah freedom is thought more likely to be discussed with the new awareness of Human Rights. Al-hurriyah is freedom to perform activities so long as they are in line with their already built-in responsibilities.

But there is no responsibility whatsoever for anything in which no freedom to choose. Accordingly, those two things must be protected by religion. Thus, Islam provides the concept of al-hifzhu protection. Religion protects the rights and the freedom of religion, of thought, of life, of reproduction, of ownership, and also, the rights and freedom to be respected as human being. Principles of the Application of Islamic Law Islamic law has a number of principles so that the purposes of its application can be achieved.

According to Khudari Bik, there are three principles that form the basis for the application of Islamic law, namely: Dar al-Fikr al-Islami, , pp. Lay not on us a burden greater than we have strength to bear. Ath- Thabarani. This means that Islam provides convenience to its followers to implement all the provisions in accordance with their capacity. The entire teachings and rules brought by Islam not out of human nature fitrah.

Dar Ibnu Taimiyyah, , vol. From this principle of eliminating the difficulty, various legal waivers rukhsah were introduced. For example, for those who are ill or traveling may not be fasting, eating haram for a person in a desperate condition can be permissible, tayammum ablution not with water but sands , forgiveness in certain penalties, diversion of sanctions and others.

If too many rules are given, then the space of activity will be cramped and difficult. If more rules of law are prescribed, more violations may occur. Ask not about things which, if made plain to you, may cause you trouble. Before you, a community asked such questions, then on that account they became disbelievers. If it is already mandatory, you will not be able to execute it. And, if you are unable to perform, you must deny it.

Some of these traditions are maintained, while others must be abandoned. With this approach, Islam can be accepted to the Arabs at the time. Instead, he initially invited his companions secretly to embrace Islam. When preaching in Mecca, he used two approaches, namely covertly and overtly. Muassasah ar-Risalah, vol.

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Whenever an event or a particular celebration occurs, surely there alcoholic beverages are served. To discourage people from drinking alcohol, Islam doesnot directly prescribe the ban, but through the specific stages until it is absolutely forbidden for consumption. In Medina, the verse about alcohol was revealed again. Muassasah ar-Risalah, , pp. One day Abdurrahman bin Auf made a feast for the community in the form of food and alcohol as a serve.

All were present in the banquet and drank. Until it was time of maghrib, those who were still drunk went to pray in congregation. As a result, the reading of prayer became erratic and disruptive. Approach not prayer with a mind befogged, untill ye can understand all that ye say. They drank only after Isha prayer and up until just before dawn. When it was dawn, they were already clearheaded.

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Muslim society was still drinking wine up to that time. Once Uthbah bin Malik entertained the public, both the Muhajirun Emigrants and the Anshar Helpers , with camel meat and alcohol beverages. When in the end all were drunk, the situation became uncontrollable.

The companions then complained about the incident to the Prophet. Lessons can be drawn from the above is that to eradicate malevolent already ingrained in the society should be done gradually. Dar Ibnu Abbud, , vol.

Besides proving that the purpose of law is for human benefit, these scholars also found that the benefit itself is two kinds: Al-Syatibi, a scholar in Maliki School of law. In Fiqh, what is meant by haq is everything declared as being owned by Allah or somebody but is in responsibility of others. Dar al-Hadis, , pp.

It must always be conducted in accordance with the manner and purpose of its enactment. Humans as a legal subject should implement the provisions of the law accordingly. They may not underestimate or, even more, cancel it.

In any way whatsoever these laws should be implemented and cannot be contested by any individual. The purpose of these rituals is none other than for the sake of establishing piety. Enactment of these essential parts of religion is a prerequisite for the creation of a peaceful and serene society. On the other hand, it has financial dimension, because the zakatnot only involves the person who gives zakat, but also those who become financially dependent on that person.

Kharaj payments are charged to non-Muslims as security costs being in the compound of the Muslims. The offenders are penalized in these sanctions which have in 68 According to Abdul Wahhab Khallaf, included in this catagory is not only zakat fitrah, but also zakat mal because, zakat is not only obligatory for the adults and the conscient, but also for children and non-conscient like mentally ill adults as most scholars jumhur ulama agree on.

It is not obligatory for Muslims. The rational argument is that every non-muslim trader who traveled from one place to another at that time needed assurance to their safety and security of their belongings. For that reason, the regions where these traders entered may have compensations to issue assurance for their safety and security.

Dar as-Salasil, nd. Because its nature is individual, then such rights are given to one possessing the rights. For example, in the cases of debts, the creditors are entitled of being paid back for the money they lend.

However, creditor may also liberate the debt. On the other side, had qadzaf has personal benefit by eliminating the blemish that afflicts those accused of adultery and restoring their reputation. However, the first side is more prominent than the second, so that the sanctions cannot be invalidated by the person as an individual.

It is treasure gained through wars against infidels. Dar al-Kutub, , p. The purpose of this sentence is to maintain human survival and to reduce crimes, butin qishas, there are also the Rights of Human welfare of the individual that may reassure the family of the victim with the killer being executed accordingly.

However, even if the perpetrators is forgiven, it does not mean that the perpetrator can be completely free from punishment. Had qishas is different. They can ask qishas to be implemented or aborted by forgiving the offenders. The court may still replace it with another penalty. But these three are put in different positions. Therefore, if there is argument that the law of had on theft and adultery can be aborted, then it is classified as a legal dimension of the Rights of Human.

The problem, as mentioned above, is their difference in definitions, categories, and implementations of both types of rights in the categories of criminal penalties. In a brief discussion by some Muslim scholars a question arose: Uqubah is part of discussion in jarimah criminal act and jinayah criminal law. These prohibited acts could be the abandonment of obligation or the violation of what is prohibited.

Any other prohibited acts with no specific punishment stated above is not categorised as jarimah. There are ulama Muslim scholars who argued that jarimah is synonimous with jinayah in the case where jinayah is defined as any violation of six basic human needs ad-dharuriyyah al-sittah , namely: There are four categories of jinayah and jarimah, when they are defined as synonimous, namely: Human rights are related to individual rights in society. These communal wellbeing includes: Muassasah ar-Risalah, , vol.

They are: This can be enough evidence to nullify the types of punishment which are still being disputed. This is in line with fiqh jurisprudence rule called: This argument is in line with fiqh principle: One thing should be noted that all those easiness of asking repentance by no means neglecting the rights of the victim affected by those committing crimes.

And if any fail to judge by the light of what Allah hath revealed, they are no better than wrongdoers. The law of equality is prescribed to you in cases of murder: But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude; this is a concession and a Mercy from your Lord. After this whoever exeeds the limits shall be in grave penalty.

However, the last part of the verse suggested to forgive. Al-Thabari, the famous exegete, has an interesting opinion on this issue, he said: A concession and mercy from God is far more important to be considered by the believers than retaliation to the perpetrators and their family and clan.

Giving forgiveness is encouraged and appreciated without ignoring the rights of the victim to claim justice. This could mean that legal proceeding continues while forgivenness have been given, to provide balance in the rights of the victim and the perpetrator.

Intentional murder in the case that the kin of the victim forgave and asked for diyat payment. Dar Al-Fikr, n. Unintentional murder, by accidence or like an accident al-qatlu al-khata au syibhu al-khata. For example is an unintentional killing committed by a child or an insane person.

Amputation, injury and removal of limbs. During the Prophet Muhammad time, the amount of diyat for those who own the camel is equal to camels, and for those who own the cattle is equal to cows or sheeps. For those who own gold should pay equal to Dinar, for silver is equal to During the Caliph of Umar bin Khattab, he waived the diyat payment of camel due to its high price. Several ulama stated that the above mentioned regulation of diyat payment is meant for male only.

Diyat payment for female is half of the above regulation. Al-Anshari, Fathu al-Wahhab, vol. Amyuni pdf converter free download deutsch englisch. Download risalah amaliyah pdf writer. So in principle at least there does not have to be a risalah amaliyah pdf creator contradiction between accepting, by the political will of a state, the decisions of an international body and the principle of non-interference.

However, when it comes to ASEAN, it is obvious that the principle is interpreted and applied quite rigidly, especially when it comes to human rights. This is one of the major reasons why pushing human rights under ASEAN has been a very difficult process [17].

ASEAN s history of interference and intervention, and its current process of integration, point to a more dynamic and flexible approach to non-interference risalah amaliyah pdf creator sovereignty than what is commonly perceived [19]. This Article is also seen as a hindrance in promoting and protecting human rights in the region. The Article treats human rights as norms to be reconciled with and sometimes balanced against norms of sovereignty risalah amaliyah pdf creator non-interference.

Thus, the ASEAN Charter appears to be risalah amaliyah pdf creator to bring about any real changes in terms of promoting and protecting human rights in the region. The officials who comprise the commission are government appointees normally from foreign ministries and accountable to their host governments [21]. They are called Representatives rather than commissioners, which puts emphasis on their loyalty to home capitals [22].

With this kind of atmosphere in risalah amaliyah pdf creator, it makes it difficult to reach a conclusive decision bearing in mind that the problem lies in the fact that within ASEAN, no lower standard exists- no two-thirds majority or simple majority is prescribed in cases where consensus cannot be reached [23]. Perhaps, it is important here to make reference to Article 20 of the ASEAN Risalah amaliyah pdf creator [24], which provides that the Commissions decisions shall be based consultation and consensus.

The problem with this provision is that, such an arrangement means that each state would be able to reject any criticism of its own human rights record by veto.

Clearly, this could either lead to hampered progress or to adoption of weak positions based on the lowest common denominator [25]. Its declarations, treaties, and protocols across its forty-year history have likewise denied express codification of these norms.

Instead, ASEAN has focused much of its effort towards codification and enforcement of second-generation human rights norms on economic and social rights throughout the region [26].