Comparison of Real and Revelative Working Areas in Islamic Law
Main Article Content
Abstract
One of the human potentials that is very valuable as well as distinguishes it from other creatures is reason. The messages of Allah, both expressed through the redaction of His revelation in the Koran and implied in His creation, can be revealed by reason, so that the purpose of law (Maqashid al-Sharia) contained in it can be known and manifested in life real. The use of reason in the area of legal work, let alone to determine or stipulate a law, became a long debate for Islamic thinkers after the Prophet Muhammad died. Even though they agree that the third source of Islamic law is reason (al-Ra'yu) but in their ijtihad the mujtahids use reason in different portions and methods. Some use it very large, and some are very small portions. In general, the jurisdiction can be distinguished in the form of at-Ta'abbud, namely the legal area which is the right of Allah (haqqullah) and at-Ta'aqqul, namely the legal area which is the right of Insan (haqqul Ibad / insan /) to think about it. In the latter area it is the authority of reason.
Article Details
International Journal of Nusantara Islam uses the license Creative Commons Attribution-ShareAlike 4.0 International License or an equivalent license as the optimal license for the publication, distribution, use, and reuse of scholarly works. This license permits anyone to compose, repair, and make derivative creations even for commercial purposes, as long as appropriate credit and proper acknowledgment of the original publication from International Journal of Nusantara Islam is made to allow users to trace back to the original manuscript and author. Readers are also granted full access to read and download the published manuscripts, reprint, and distribute the manuscript in any medium or format.
References
Ad-Dahiri, I. H. (n.d.). Al-Ihkam fi Ushul al Ahkam. Dar Al Kutub al Ilmiyah.
Al-Ghazali. (1983). Al-Musytashfa fi ilm al-Ushul. Dar-al Kitab al-Ilmiyah.
Al-Qardhawy, Y. (n.d.). Legalitas Politik: Dinamika Perspektif Nash dan Asy-Syariah,. Pustaka Setia.
Al-Syatibi. (n.d.). Al Muwafaqat Matba’ah al Maktabah al Tijariyah. Kutub Ilmiyah.
Ar-Razi, M. Z. (1987). Mukhtar al-Shihah. Maktabah Thaibah.
as-Shiddiqy, TM. H. (1993). Pengantar Ilmu Fiqh. Bulan Bintang.
As-Sayis, M. A. (2003). Sejarah Fikih Islam. Pustaka Al-Kautsar.
Audah, J. (2015). Membumikan Hukum Islam Melalui Maqashid Syariah (Rosidin & ’Ali Abd el-Mun’im, Trans.). PT Mizan Pustaka.
Fanani, M. (2008). Membumikan Hukum Langit: Nasionalisasi Hukum Islam dan Islamisasi Hukum Nasional Pasca Reformasi. Tiara Kencana.
Gulen, M. F. (2002). Memadukan Akal dan Kalbu dalam Beriman. PT RajaGrafindo Persada.
Haq, H. (2000). Falsafah Ushul Fiqh. Yayasan Ahkam.
Hodbhoy, P. (1996). Ikhtiar Menegakkan Rasionalitas Antara Sains dan Ortodoksi Islam. IKAPI.
Ibnu Manzur. (n.d.). Lisan al-Arabi. Dar al-Ma`arif.
Ibrahim, D. (2008). Metode Penetapan Hukum Islam: Membongkar Konsep Metode al-Istiqra al-Ma`nawi asy-Syathibi. Arruz.
Mahfud. (2019). Dialetika Agama dan Filsafat Sepanjang Sejarah. Jurnal Dialektika, 18 No. 1.
Mujahidin, A. (2013). Epistemologi Islam: Kedudukan Wahyu sebagai Sumber Ilmu. Jurnal Ulumuna, 17 No. 1.
Muslehudin, M. (1997). Filsafat Hukum Islam dan Pemikiran Orientalis. PT. Tiara Kencana Yogya.
Nasution, H. (1986). Teologi Islam Aliran-Aliran Sejarah: Analisa Perbandingan (5th ed.). UI Press.
Syarif, N. (2017). Filsafat Ilmu Perspektif Barat. Gema Insani Press.
Yahya, M., & Fathurrahman. (1986). Dasar-Dasar Pembinaan Hukum Fikih Islam. PT. Al-Ma’arif.
Yazid, A. (2007). Nalar dan Wahyu, Interrelasi dalam Proses Pembentukan Syariat. Penerbit Erlangga.
Zahrah, A. (1958). Ushul Fiqhi. Darul Fikri al-Arabi.