Authors:Maskur Rosyid, Anwar Hafidzi Pages: 159 - 196 Abstract: This paper aims to describe the al-Ṭūfī's concept of maṣlaḥah as the supremacy of Islamic law and its difference with the concept of maṣlaḥah by the majority of scholars. This research is in the form of library research with content analysis and comparison methods. The primary sources used were Sharḥ al-Arba'īn al-Nawāwī Mulḥiq al-Maṣlaḥah fi al-Tashrī 'al-Islāmī and Sharḥ Mukhtaṣar al-Rawḍah. Maṣlaḥah for al-Ṭūfī is all causes that lead to good, both in the field of worship and muamalah, and all efforts to realize maqāṣid al-sharī'ah. Al-Ṭūfī based his concept on text, consent, and intelligence. Al-Tufi places maṣlaḥah as the strongest and independent proposition in the field of mu’āmalah. This thought is what distinguishes it from the concept of maṣlaḥah in general. The methods he uses are takhṣīṣ and bayān, both of which only apply to ẓannī texts, not qaṭ'ī texts. AbstrakTulisan ini bertujuan untuk mendeskripsikan konsep maṣlaḥah al-Ṭūfī sebagai supremasi hukum syariah dan distingsinya dengan konsep maslahat mayoritas ulama. Penelitian ini berupa penelitian pustaka dengan metode content analisys dan komparasi. Sumber primer yang digunakan yaitu Sharḥ al-Arba‘īn al-Nawāwī Mulḥiq al-Maṣlaḥah fi al-Tashrī‘ al-Islāmī dan Sharḥ Mukhtaṣar al-Rawḍah. Penelitian ini menemukan bahwa menurut al-Ṭūfī, maslahat ialah segala sebab yang membawa kepada kebaikan, dalam bidang ibadah dan muamalah, serta segala upaya untuk merealisasikan maqāṣid al-sharī‘ah. Konsepnya didasarkan atas nash, ijmak, dan intelegensi. al-Tufi menempatkan maslahat sebagai dalil mandiri dan terkuat dalam bidang muamalah. Hal inilah yang membedakannya dengan konsep maslahat secara umum. Metode yang ia gunakan yaitu dengan takhṣīṣ dan bayān yang kedunya hanya berlaku pada nash ẓannī, bukan nash qaṭ‘ī. PubDate: 2020-12-15 DOI: 10.18592/al-banjari.v19i2.3823 Issue No:Vol. 19, No. 2 (2020)
Authors:Ahmad Maulidizen Pages: 197 - 215 Abstract: The last few days, the world was shocked by the appearance of a coronavirus outbreak that attacked China's plains. According to CNN Indonesia in February 2020, 42,500 people reported being infected with the coronavirus worldwide, 947 people died from the virus that triggered this respiratory disorder, and 25,000 were treated. This virus is known to originate from Hubei Province, precisely the city of Wuhan. Therefore, an assumption links the phenomenon of the emergence of the coronavirus with the habits of the Wuhan community that likes to consume wild animals, such as bats. So the purpose of writing this article is to find out how to analyze Islam and scholars' ethical consumption about eating bats. This research is library research with a descriptive approach, namely by describing and critically analyzing the coronavirus's causes according to Islamic consumption ethics and the scholars. Data collection methods use documentation, various articles and books. Then analyzed using content analysis, critical analysis and data analysis methods deductively, inductively and comparatively. The results of this research are there are five ethics of Islamic consumption, namely monotheism, balance, responsibility, free will and the prohibition of being royal (isrāf) and must consume ḥalāl animals and provide benefits not bring danger to human life. The scholars disagree in determining the law of consumption of bats, Shāfi’ī and Ḥambalī declare ḥarām, Mālikī declared makrūh and not until ḥarām, but not something that can be consumed, while Ḥanafī disagreed, some declare ḥalāl and some who argue not ḥalāl PubDate: 2020-12-15 DOI: 10.18592/al-banjari.v19i2.3488 Issue No:Vol. 19, No. 2 (2020)
Authors:Muhammad Wakhid Musthofa Pages: 275 - 286 Abstract: Beramal adalah esensi dari diciptakannya manusia di muka bumi dan manusia akan ditempatkan di akhirat berdasarkan amal yang dilakukannya. Mizanul amal adalah timbangan amal seorang manusia, yang di dalamnya terhimpun pahala dan dosa yang telah dilakukannya. Makalah ini menyajikan rumusan matematika (model matematika) dari kalkulasi pahala dan dosa sebagai balasan dari amal perbuatan yang ia lakukan. Melalui model yang disusun akan didapatkan gambaran akumulasi dari pahala dan dosa yang dimiliki seorang muslim. Dengan demikian model matematika yang dihasilkan diharapkan dapat mendorong seorang muslim untuk cermat dan bijak dalam menentukan amal perbuatan yang akan dilakukannya. PubDate: 2020-12-23 DOI: 10.18592/al-banjari.v19i2.3417 Issue No:Vol. 19, No. 2 (2020)
Authors:Zainal Muttaqin Pages: 287 - 303 Abstract: Since Islam was accepted as the official religion of the Banjar kingdom, since then Islamic law also influenced the system of social norms and state administration. In its history, the existence of Islamic law has experienced ups and downs that are strongly influenced by social and political factors that occur in the South Kalimantan region. The role of the ulama, especially Sheikh Muhammad Arsyad al-Banjari along with his descendants contributed greatly in shaping the contextual and localistic character of Islamic law. Which in some cases was different from what had been formulated by earlier jurists. PubDate: 2020-12-19 DOI: 10.18592/al-banjari.v19i2.3824 Issue No:Vol. 19, No. 2 (2020)
Authors:Muslimah Muslimah Pages: 304 - 312 Abstract: This study aims to describe the form of the religious day celebrations of Malay society across religions and the meaning of commemorating them in educational institutions. This field research uses a qualitative research approach with data collection through in-depth interviews, participant level observation and documentation. The results of the study describe that the form of religious day commemoration activities in SMPN 2 Arut Selatan are grouped into two, namely: commemoration of religious days which are commemorated based on certain moments, for instance are maulid of the Prophet Muhammad, Isra Mi'raj, and celebrations to welcome the Islamic New Year (Islam), Christmas and Easter (Christian Protestant and Catholic); and routine religious activities, for example is prayer with each of the followers of interfaith religions. Furthermore, the meanings of the religious days celebration are grouped into three views, trere are; as the obligation/ necessity of the learning process, empirical religion and individual's religion; as a culture / habit that becomes a system at school; as a requirement for the implementation of religious practices; and as a culture related to the commemoration of religious days. PubDate: 2020-12-21 DOI: 10.18592/al-banjari.v19i2.2529 Issue No:Vol. 19, No. 2 (2020)
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