Analysis of legal stratagems cases in the Quran and Sunnah
Abstract
Analysis of legal stratagems cases in the Quran and Sunnah
Legal stratagems or Hiyal are the means to reach an end in an unconventional way. Every law consists of this kind of exits for special cases, but these concessions can become a source to circumvent the objectives of the law. Islamic law is the divine law regulated by Allah SWT for all human beings. The primary foundations of this law are the Holy book of Allah SWT and the life of His Prophet PBUH. The researcher aims to analyze the twelve stratagem cases mentioned in the Quran and Sunnah to extract a generalized ruling about applying Ḥilah in Islamic law. The researcher studied each and every case, its background, impact, related department of Islamic law in detail. He found that Ḥiyal are permissible subject to the intensity of need, the intention of the doer, and not evading the higher object of Shari’ah. Some cases of Quran and Sunnah are not pure legal stratagems, but dual meaning sentences used for a valid purpose.
Analisis Kes-Kes Strategi Undang-Undang Dalam al-Quran dan al-Sunnah
Strategi undang-undang atau Hiyal adalah kaedah untuk mencapai tujuan dengan cara yang tidak konvensional. Setiap undang-undang terdiri daripada penyelesaian untuk kes-kes biasa, tetapi konsesi ini dapat menjadi sumber untuk menghindari objektif undang-undang. Undang-undang Islam adalah undang-undang ketuhanan yang diatur oleh Allah SWT untuk semua manusia. Prinsip utama undang-undang ini adalah kitab suci Allah dan kehidupan Muhammad. Penyiasat bertujuan untuk menganalisis dua belas kes hiyal yang disebutkan dalam Al-Quran dan Sunnah untuk mengambil keputusan umum mengenai pelaksanaan ilah dalam hukum Islam. Pengulas menggunakan pendekatan analisis kandungan untuk mengenal pasti corak dalam strategi perundangan yang terdapat dalam Al-Quran dan Sunnah. Penyelidik mengkaji setiap kes, latar belakang, kesannya, jabatan undang-undang Islam yang berkaitan secara terperinci. Dia mendapati bahawa hiyal diizinkan bergantung pada kepentingan keperluan, niat pelaku, dan tidak menghindari objektif Syari'ah yang lebih tinggi. Sebilangan kes Al-Quran dan Sunnah bukanlah stratagem undang-undang yang murni, tetapi ayat-ayat yang bermaksud ganda yang digunakan untuk tujuan yang sah.
Full Text:
PDFReferences
Abdul Aziz, S., & Ahmad, R. (2018). Konsep Al-Darurah Dalam Akad Tawarruq Menurut Maqasid Al-Kulliyah: Satu Kajian Awal. International Journal of Islamic and Civilizational Studies, 02, 1–13.
Abozaid, A. (2010). Role of fiqh in Islamic finance. Munich Personal RePEc Archive Role, (26702).
Abu Jib, S. (1988). Al-Qamus al-Fighi. Damascus: Darul-Fikr.
Abu Zahra, M. (2001). The Four Imams: Their Lives, Works, and Their Schools of Thought. Dar Al Taqwa Ltd., London, p1-422.
Abuzaid, A. (2015). Deployment of tools of Ijtihad in Islamic finance. Law Magazine of Ajman University, 1(4 (November 2015)).
Ahmad bin Ḥanbal. (1983). Fazael Sahaba. Beirut: Muʾassasah al-Risālah.
Ahmad bin Ḥanbal. (2001). Musnad Ahmad. Beirut: Muʾassasah al-Risālah.
Akdag, M. (2012). The interaction between religious faith and family in modern society: A case study. University of Houston-Clear Lake.
Al-Enezi, M. (2015). Fiqh Al-Handasa Al-Māliya Al-Islāmiya. Qassim: Qassim University.
Al-Khassaf, A. bin amr. (1994). Kitabul Khassaf fil Hiyal. Qahira.
Al-Marwazi, M. N. (2000). Ikhtilaf al-Fuqaha’. Riyadh: Maktabah Adwa’ al-Salaf.
Al-Qaradawi, Y. (1978). Al-Halal wal Haram fil Islam. Lebanon, Beirut: The Holy Koran Publishing House.
Al-Qazwini, M. bin Y. (1952). Sunan- Ibne Majah. Beirut: Dar Ihia Kutub al-Arabiah.
Al-Samarqandi, S. bin A. (2005). Jannat al-ahkam wa-junnat al-khussdm. Retrieved from https://clio.columbia.edu/catalog/7184931
Al-Sarakhsi, M. bin A. (1993). AL-Mabsoot. Beirut: Dar-ul-Mariafa.
Al-Shatbi, I. bin M. (1964). Al-Muafaqat. Cairo: Maktabah Tauqifiyyah.
Alkhan, A. M. (2016). a Critical Analysis of Special Purpose Vehicles in the Islamic Banking Industry : the Kingdom of Bahrain As a Case Study (University of Bolton, Greater Manchester, Bolton, United Kingdom). Retrieved from http://ubir.bolton.ac.uk/1130/1/Alkhan Ahmed M PhD Full Draft After Viva.pdf
Aziz, S. A., & Nordin, N. (2019). An Analysis of the Hiyal Syariyyah Concept Pertaining to Deferred Products in Malaysia. International Journal of Academic Research in Business and Social Sciences, 9(6), 259–270. https://doi.org/10.6007/ijarbss/v9-i6/5945
Basir, A., Othman, R., Aziz, A. A., & Haron, M. S. (2012). Arguments of Hadith Mutawatir and Hadith Ahad in the Aqeedah. Advances in Natural and Applied Sciences, 6(6), 704–711.
Bukhari, M.-I. (2000a). Al-jame al-Sahih. Beirut: Daru Taowqin Najah.
Bukhari, M.-I. (2000b). Kitabul Hiyal,. In Al Sahih. Beirut: Daru Taowqin Najah.
Courts, O. Al Majalla Al Ahkam Al Adaliyyah. , (2001).
Cowan, J. M. (1980). Hans Wehr: A Dictionary of Modern Written Arabic (Arabic-Ennglish).
D’Aspremont, J. (2016). The decay of modern customary international law in spite of scholarly heroism. In The Global Community Yearbook of International Law and Jurisprudence 2015 (pp. 9–30). https://doi.org/10.1093/acprof:oso/9780190647759.003.0002
Daly, E. (2018). Transparency as a justification for legislative supremacy. Critical Review of International Social and Political Philosophy. https://doi.org/10.1080/13698230.2018.1497247
Djafri, F. (2018). Applying Hiyal & Makharij and other Islamic Principles. LSE – HBKU Workshop, (February 2017), 9. DOha: Center for Islamic Economics and Finance (CIEF).
Engward, H. (2013). Understanding grounded theory. Nursing Standard, 28(7).
Ghanem, S. (2015). Al-Hiyal al-Mubaha wa adillatuha inda al-Hanafiya. Jamia Takreet for Islamic Studies, 7(22), 58–84.
Hakim, Mu. bin A. (1990). Mustadrak ’alas Sahihayn. Beirut: Dar-ul-Kutub Ilmiyyah.
Hilal, A. T., & al-Beirawi, A. E. (2007). Understanding Usul Al-Fiqh. New Delhi: Revival Publications.
Horii, S. (2002). Rreconsideration of legal devices (hiyal) in islamic jurisprudence: the hanafīs and their “exits” (makhārij). Islamic Law and Society, 9(3), 312–357. https://doi.org/10.1163/156851902320901189
Ibn Nujaim, Z. (1999). Al-Ashbah wa al-Nazaer. Beirut: Dar-ul-Kutub Ilmiyyah.
Khir, M. F. A. (2010). Shari’ah parameters of Hiyal in Islamic finance. ISRA International Journal of Islamic Finance, 2(2), 159–167. https://doi.org/10.1037/e583762006-006
Klass, G. (2012). Meaning, purpose, and cause in the law of deception. Georgetown Law Journal, 100(2), 449–496. Retrieved from https://www.scopus.com/inward/record.uri?eid=2-s2.0-79955574465&partnerID=40&md5=03c035ce8a244efc09cc41399a5f9fea
Layish, A. (1982). Notes on Joseph Schacht’S Contribution to the Study of Islamic Law (Vol. 9). https://doi.org/10.1080/13530198208705347
Makdisi, J., & Makdisi, M. (1995). Islamic law bibliography: revised and updated list of secondary sources. Law. Libr. J., 87, 69.
Muhammed Imran, I. (2010). Legal Stratagem (Hiyal) And Usury in Islamic Commercial Law (University of Birmingham). Retrieved from http://etheses.bham.ac.uk/id/eprint/1325/
Musa, A. M., & Smolo, E. (2009a). Al-Hilah ( legal trick ) and al-Makhraj ( legal exit ): The Difference Between the Two and Their Application in Islamic Finance. (October).
Musa, A. M., & Smolo, E. (2009b). Al-Hilah (Legal Trick) and Al-Makhraj (Legal Exit): The Difference between the Two and their Application in Islamic Finance. International Seminar on “Muamalat, Islamic Economics and Finance (SMEKI 09),” October 20-21, 2009, Faculty of Islamic Studies, University Kebangsaan Malaysia, Malaysia., (October). Kulliyyah of Economics and Management Sciences, International Islamic ….
Nedelsky, J. (1990). Law, boundaries, and the bounded self. Representations, 30, 162–189.
Quraishi, A., & Kamali, M. H. (2000). Principles of Islamic Jurisprudence. In Journal of Law and Religion (Vol. 15). https://doi.org/10.2307/1051529
Reid, M. H. (2013). Law and piety in medieval Islam. Cambridge University Press.
Schacht, J. (1949). A Revaluation of Islamic Traditions. Journal of the Royal Asiatic Society, 81(3–4), 143–154. https://doi.org/doi:10.1017/S0035869X00102916
Shaybani, M. bin H. (1999). Al-Makaharij fil -Hiyal. Cairo: Maktabah Saqafah Diniyyah.
Sobota, K. (1991). System and flexibility in law. Argumentation, 5(3), 275–282.
Stewart, D. (2013). La disimulación en el Islam sunní y la taqiyya morisca. Al-Qantara, 34(2), 439–490. https://doi.org/10.3989/alqantara.2013.016
Suadi, H. (2017). Menyoal Kritik Sanad Joseph Schacht. Riwayah : Jurnal Studi Hadis; Vol 2, No 1 (2016): Riwayah : Jurnal Studi HadisDO - 10.21043/Riwayah.V2i1.1622 . Retrieved from http://journal.stainkudus.ac.id/index.php/riwayah/article/view/1622
Syed, E. A., & Omar, M. (2017). Hiyal in Islamic finance: a recognition of genuine economic need or circumvention of Riba? Qualitative Research in Financial Markets, 9(4), 382–390. https://doi.org/10.1108/QRFM-05-2017-0041
Udovitch, A. L. (1970). Theory and Practice of Islamic Law: Some Evidence from the Geniza. Studia Islamica, (32), 289. https://doi.org/10.2307/1595226
Usmani, M. T. (2009). The authority of sunnah. Kitab Bhavan.
Wheeler, E. L. (1988). Stratagem and the vocabulary of military trickery (Vol. 108). Brill.
Zanjoweh, I. (1986). Kitabul Al-amwaal. Saudia Arabia,: Markaz Malik Faisal.
Zaydan, A. K. (1986). Al-wajiz fi usul al-fiqh (p. 253). p. 253.
Refbacks
- There are currently no refbacks.
__________________________________________________________
Research Centre for al-Quran and al-Sunnah
Faculty of Islamic Studies
The National University Of Malaysia
43600 UKM Bangi, Selangor Darul Ehsan, Malaysia
Tel: +60 3 8921 4405 | Fax: +60 3 8921 3017
Email: alturathjournal@gmail.com
Copyright ©2016 Centre of Islamic Heritage Sustainability, UKM