PURPOSE OF ISLAMIC SHARIA
Islamic Sharia is derived which is to provide benefit to humans both fast and slow at the same time that all the problems and their consequences. Syatibi bring in sharia maqoshid that God's purpose in establishing the law, with the explanation that the purpose of law is one, ie for the good and welfare (maslahah) mankind both fast and slow simultaneously. Thus, the purpose of Shari'a includes the benefit of the world and the hereafter. Because of pious charity into the world demands and kemaslahatannya is the fruit of charity, the results will be obtained in later afterlife. As explained in the Qur'an:
"Whoever wants this life (worldly), then we segerakan him in the world that what we want for the people we want and we specify the Fire for him and he will enter it in a disgraceful state and expelled." (Surah 17:18)
"And whoso desireth the Hereafter in that direction and tried earnestly being he is a believer, then they are the people who repaid their business well." (Qs.17: 19)
This verse shows that to obtain the hereafter must be earned in the world with the demands tasyri '. Therefore, those who labor deserve a reward from God both in this world and the hereafter.
The purpose syar'i as mentioned above is to realize human benefit both the world and the Hereafter. The aim is to be achieved through taklif, whose implementation depends on understanding the primary legal source, the Qur'an and hadith. In memujudkan benefit in the world and the hereafter, according to research scholars of usul fiqh, there are five basic elements that must be maintained and implemented, namely religion, soul, intellect, lineage and property. A mukallaf will get the benefit, when he can maintain the five main aspects of it, otherwise he will feel the mafsadat when he was unable to maintain the five elements of it properly. As for the benchmarks used to determine the pros and cons (benefits and mafsadatnya) something that is done and that a principal purpose of legal assistance that is what the fundamental needs of human beings. Human demands for stratified. Sequentially, the ratings that are necessities (primary), hajiyyat (sekumder) and tahsiniyyat (tertiary).
What is meant by daruriyyat is maintaining the essential needs by keeping religion, soul, intellect, lineage, and property boundaries are not threatened by the existence of the fifth, the fifth this existence is called al-khoms necessities. Supplies not included in the group hajiyyat essential needs but needs that prevent people in his life. Not preserved this group did not threaten the existence of principal keloma above but will only cause difficulties for mukallaf. This group is closely related to rukshoh in worship in the science of fiqh. While the group tahsiniyyat are needs that support the promotion of the dignity of a person in society and in the presence of God in accordance with propriety.
The purpose syar'i as mentioned above is to realize human benefit both the world and the Hereafter. The aim is to be achieved through taklif, whose implementation depends on understanding the primary legal source, the Qur'an and hadith. In memujudkan benefit in the world and the hereafter, according to research scholars of usul fiqh, there are five basic elements that must be maintained and implemented, namely religion, soul, intellect, lineage and property. A mukallaf will get the benefit, when he can maintain the five main aspects of it, otherwise he will feel the mafsadat when he was unable to maintain the five elements of it properly. As for the benchmarks used to determine the pros and cons (benefits and mafsadatnya) something that is done and that a principal purpose of legal assistance that is what the fundamental needs of human beings. Human demands for stratified. Sequentially, the ratings that are necessities (primary), hajiyyat (sekumder) and tahsiniyyat (tertiary).
What is meant by daruriyyat is maintaining the essential needs by keeping religion, soul, intellect, lineage, and property boundaries are not threatened by the existence of the fifth, the fifth this existence is called al-khoms necessities. Supplies not included in the group hajiyyat essential needs but needs that prevent people in his life. Not preserved this group did not threaten the existence of principal keloma above but will only cause difficulties for mukallaf. This group is closely related to rukshoh in worship in the science of fiqh. While the group tahsiniyyat are needs that support the promotion of the dignity of a person in society and in the presence of God in accordance with propriety.
Knowing mashlahat above the rank order becomes important, if the priority scales associated with its application, when kemashlahatan kemashlahatan conflict with one another. In this course the first rank, daruriyyat, must take precedence over the second rank, hajiyyat, and ranked third, tahsiniyyat. This provision indicates, that is justified to ignore the things that are included in the second and third, when the good that threatened its existence into the first rank.
For example, a person is required to meet the basic needs of food to maintain the existence of his soul. Foods that should be referred to halal food. When at one point he did not get kosher food, and she will die if you do not eat, so in these conditions it is permissible to eat food forbidden ynag, in order to maintain the existence of his soul. Eating, in this case included to keep the soul in the rankings daruriyyat; hajiyyat. So take precedence over maintaining the soul in the rankings daruriyyathajiyyat. Similarly, when ratings tahsiniyyathajiyyat, then the ranking should take precedence over ranking hajiyyat tahsiniyyat. For example, perform the prayer congregation including hajiyyat ratings, while the righteous requirements of the priest, not wicked, including ratings tahsiniyyat. If in one group of Muslims have no priest who qualify tesebut, it is justified to follow on a wicked priest, in order to keep the prayer congregation that is hajiyyat. while the food is kosher, including maintaining the soul in the rankings rather than ratings clash with the rank
So, Allah establishes the law for humans in order to obtain the benefit of both the man himself in the world and the hereafter. Another thing is the benchmark for determining good and bad (benefits and damage is) something that is done and that a principal purpose of legal assistance that is what the fundamental needs of human beings.
For example, a person is required to meet the basic needs of food to maintain the existence of his soul. Foods that should be referred to halal food. When at one point he did not get kosher food, and she will die if you do not eat, so in these conditions it is permissible to eat food forbidden ynag, in order to maintain the existence of his soul. Eating, in this case included to keep the soul in the rankings daruriyyat; hajiyyat. So take precedence over maintaining the soul in the rankings daruriyyathajiyyat. Similarly, when ratings tahsiniyyathajiyyat, then the ranking should take precedence over ranking hajiyyat tahsiniyyat. For example, perform the prayer congregation including hajiyyat ratings, while the righteous requirements of the priest, not wicked, including ratings tahsiniyyat. If in one group of Muslims have no priest who qualify tesebut, it is justified to follow on a wicked priest, in order to keep the prayer congregation that is hajiyyat. while the food is kosher, including maintaining the soul in the rankings rather than ratings clash with the rank
So, Allah establishes the law for humans in order to obtain the benefit of both the man himself in the world and the hereafter. Another thing is the benchmark for determining good and bad (benefits and damage is) something that is done and that a principal purpose of legal assistance that is what the fundamental needs of human beings.
SOURCES OF ISLAMIC LAW ..
Al-Quran as the holy Koran is the word of Allah revealed to Prophet Muhammad SAW to be conveyed to all mankind until the end of time (Saba 'Sura 34:28). As a source of Islamic teachings are also called the first source or the First Principle of Personality '. Al-Quran a holy book down the last of a series of other holy book has ever revealed to the world in an effort to understand the content of Al Quran from time to time have grown commentary | commentary about the contents of the Qur'an but there is no conflicting.
Hadith are the words and deeds of Prophet Muhammad. Hadith as a source of law in Islam has the second position at the level of the source of law under the al-Quran. Hadith literally means speech or conversation. In Islamic terminology the term means the hadith reported / recorded a statement and behavior of the Prophet Muhammad. However, at present experiencing the expansion of the meaning of the word hadith, so disinonimkan with the sunnah, then it could mean all the words (word), deeds, assessment and approval of the Prophet Muhammad which made provision or law. The word hadith itself is not a word infinitive, then the word is a noun.
Ijtihad is an earnest effort, which actually can be implemented by anyone who has tried to seek knowledge to decide an issue not addressed in the Qur'an and hadith with the requirement to use common sense and mature consideration. However, further, it was decided that ijtihad should be undertaken only religious scholars of Islam .. The purpose of ijtihad is to meet the needs of mankind will handle life in worship to God in a particular place or at a certain time. Ijtihad is done after the Prophet Muhammad had been dead so could not directly ask him about the law but these things mahdhah worship | worship can not diijtihadkan.
The types of ijtihad
Ijma ' means an agreement that is the consensus of the scholars in establishing a law on religious law based on Quran and Hadith in a case that happened. Is a joint decision made by the scholars by way of ijtihad to then negotiated and agreed. Results of consensus is a fatwa, which is a joint decision of the scholars and religious experts who are authorized to follow the entire race.
Qiyas means combine or equate a legal means to establish a new case that does not exist in the past but have in common dalah causes, benefits, dangers and various aspects with the previous case that convicted the same. In Islam, Ijma and Qiyas emergency nature, if indeed there are things that were not defined in the previous period
