Exploring Hadith Hasan: A Fresh Perspective al-Jami' al-Sahih al-Sunan al-Tirmidzi

Islamic Jurisprudence (Fiqh) as a Legal Framework seeks to guide the dynamics of human life comprehensively, including fiqh siyasah (political jurisprudence). In warfare contexts, fiqh siyasah encompasses the practice of war (siyasah harbiyyah). However, with the evolution of warfare, questions arise about the relevance of jurisprudence to contemporary phenomena such as asymmetric warfare. By exploring Islamic sources in fiqh, particularly siyasah harbiyyah, and sources discussing new warfare forms, this paper outlines Islamic principles of warfare in analyzing asymmetric warfare. This research uses a qualitative design to examine the relationship between contemporary warfare and Fiqh Siyasah (Islamic political jurisprudence) in asymmetric warfare contexts. The data includes primary sources like classical and modern Islamic legal texts, fatwas, and religious edicts, along with secondary sources such as academic articles, books, and reports on recent asymmetric conflicts. Additionally, semi-structured interviews with Islamic legal scholars, political scientists, and defense strategists provided expert insights. Analytical methods include thematic analysis to identify key themes, content analysis to detect patterns and contradictions, and triangulation to ensure data reliability. The findings conclude that siyasah harbiyyah within fiqh cannot address the challenges of asymmetric warfare linearly, as it involves both state and non-state actors, lacks significant military involvement, and includes different war stages. This form of warfare does not always conform to international war conventions. However, the framework of fiqh principles, particularly qawaid fiqhiyyah (juridical rules), can respond to these new warfare forms. Relevant principles include views on war motivations, consequences caused by state and non-state actors, and defensive, offensive, and active defensive principles according to Islamic jurisprudence. Therefore, fiqh siyasah, especially siyasah harbiyyah, needs to accommodate responses to contemporary warfare forms in the future.

The practice of jujuran (a monetary gift given before marriage approval) in Banjar society carries complex symbolic meanings encompassing cultural, juridical, and economic dimensions. This study aims to reinterpret Islamic marriage jurisprudence (fiqh) by examining jujuran as a dynamic interaction between normative Islamic legal principles and living social practices. Employing a juridical-normative approach and qualitative legal ethnography, the research explores how the Banjar community perceives the jujuran not as the commodification of women but as a symbol of respect, responsibility, and the sanctity of marital bonds—while simultaneously functioning as an Islamic ethical framework for economic redistribution. The principles of maṣlaḥah (public interest) and ‘urf (customary practice) serve as crucial bridges connecting classical fiqh texts with local realities. The findings reveal that jujuran embodies resistance to gender commodification, contributes to family economic resource redistribution, and aligns with the foundational objectives of Islamic law (maqāṣid al-sharī'ah), particularly in safeguarding lineage, wealth, and honor. This study contributes to the discourse on contextual Islamic jurisprudence by offering an interpretation rooted in Indonesian socio-cultural realities while demonstrating how customary practices like jujuran can operate as Islamic economic instruments promoting equity and justice in marriage.

The practice of jujuran (a monetary gift given before marriage approval) in Banjar society carries complex symbolic meanings encompassing cultural, juridical, and economic dimensions. This study aims to reinterpret Islamic marriage jurisprudence (fiqh) by examining jujuran as a dynamic interaction between normative Islamic legal principles and living social practices. Employing a juridical-normative approach and qualitative legal ethnography, the research explores how the Banjar community perceives the jujuran not as the commodification of women but as a symbol of respect, responsibility, and the sanctity of marital bonds—while simultaneously functioning as an Islamic ethical framework for economic redistribution. The principles of maṣlaḥah (public interest) and ‘urf (customary practice) serve as crucial bridges connecting classical fiqh texts with local realities. The findings reveal that jujuran embodies resistance to gender commodification, contributes to family economic resource redistribution, and aligns with the foundational objectives of Islamic law (maqāṣid al-sharī'ah), particularly in safeguarding lineage, wealth, and honor. This study contributes to the discourse on contextual Islamic jurisprudence by offering an interpretation rooted in Indonesian socio-cultural realities while demonstrating how customary practices like jujuran can operate as Islamic economic instruments promoting equity and justice in marriage.

This article examines the reconstruction of disability-friendly fiqh kebangsaan (national Islamic jurisprudence) through a paradigmatic shift from the rukhsah (legal concession) approach to ‘azīmah (normative obligation) within the context of the Indonesian nation-state. Prevailing discourses on disability in classical Islamic jurisprudence predominantly frame persons with disabilities as recipients of individual dispensations, resulting in a charity-based approach that inadequately addresses systemic discrimination embedded in public policy, employment, and social institutions. Employing a normative-critical analysis of classical fiqh texts, legal maxims, national regulations, and international human rights instruments—particularly the Convention on the Rights of Persons with Disabilities (CRPD)—this study argues that the rukhsah paradigm must be transformed into an ‘azīmah-oriented framework that positions the state as an active duty-bearer in guaranteeing disability rights. The findings reveal three major insights: first, legal maxims such as al-mashaqqah tajlib al-taysīr and al-ḍarar yuzāl should not be narrowly interpreted as individual exemptions but rather as normative mandates for inclusive public policies; second, classical Islamic political jurisprudence has implicitly articulated state responsibility toward vulnerable groups, although this dimension has not been systematically developed in contemporary fiqh discourse; and third, the integration of fiqh kebangsaan with principles of social justice and international human rights law produces a jurisprudential model oriented toward empowerment rather than benevolence. This article concludes that the ‘azīmah approach is more contextually relevant to Indonesia and aligns with both maqāṣid al-sharī‘ah and substantive justice. Policy recommendations include strengthening derivative legislation of the Disability Law, allocating inclusive public budgets, and enhancing the institutional authority of the National Disability Commission.

This study examines how Chinese Muslims in Jember, Indonesia, negotiate their unique position as an ethnic minority within a religious majority through the lens of fiqh al-siyasah (Islamic political jurisprudence). Using a qualitative approach that combines in-depth interviews with community leaders, participant observation, and documentary analysis, the research reveals three main patterns of political expression: a response of avoidance justified by the principle of preventing means to ends, an adaptive response rooted in expediency through strategic alignment with the Nahdlatul Ulama and limited individual participation. At the socio-religious level, Chinese Muslims have devised a complex dual-identity strategy that preserves Chinese cultural authenticity and Islamic orthodoxy through the creative application of the principles of custom, the distinction between custom and worship, and the architectural-ritual synthesis embodied in the Muhammad Cheng Ho Mosque. Their positions on contemporary theological-political issues—the Ahok blasphemy case, the call for a caliphate, fundamentalist movements, and Indonesian democracy—demonstrate a sophisticated application of political jurisprudence concepts, including siyasah syar’iyah, maqasid al-sharia, istihsan and istishlah. The study contributes theoretically by expanding fiqh siyasah to include ‘composite minorities’—ethnic minorities within religious majorities—and practically by showing how classical fiqh principles can provide a flexible yet sound framework for Muslim minorities navigating complex pluralistic contexts. The findings confirm that Islamic jurisprudence is inherently dynamic and contextual (rulings change with changing circumstances) and that creative cultural-religious synthesis can achieve social integration without compromising doctrinal fundamentals.

If Islamic jurisprudence (fiqh) were understood as a product of Law based on legal-formal aspect, it would give efforts to manipulate the law (hilah hukmiyyah), then Islamic jurisprudence (fiqh) will lose its power. We know that Islamic Jurisprudence (fiqh) conceptualized by scholars (ulama in fiqh) should not leave its philosophy meaning. The aims of this writing are to combine two perspective, Islamic jurisprudence and tasawuf. Based on library research and used qualitative approach, it founded that combining between formalistic and sophistic become Islamic jurisprudence as a solution to solve many social problems.

Marketing of agricultural products is the main factor for the continuity of dealing in the production of any crop or not, and it has an important role in encouraging farmers and urging them to improve the quality of their production; Which leads to an increase in demand, and then activates this cycle of the economic cycle.
 Muslim jurists, in the past and in recent times, talked about rules relating to the market, marketing operations, its organization and control, and the supervision of all economic operations in it.
 On the other hand, the parliament in the Kurdistan Region - Iraq spoke about the process of marketing agricultural products through some articles in the law on agricultural development issued in “2008 AD” No. “4”, under the title “Law for the Protection and Development of Agricultural Production in the Kurdistan Region – Iraq”.
 This research evaluates the legal articles relating to marketing of agricultural products contained in the Law "Protecting and Developing Agricultural Production in the Kurdistan Region - Iraq" in the light of Islamic jurisprudence; This is in terms of the extent to which those articles agree with Islamic jurisprudence.
 The first topic is devoted to the concept of agricultural marketing, its elements, and objectives.
 In the second topic, light was shed on the texts related to the marketing of agricultural products contained in the Law “Protecting and Developing Agricultural Production in the Kurdistan Region - Iraq”, then the research showed the most important criteria for agricultural marketing in Islamic jurisprudence, and then compared and evaluated the legal texts contained in the said law in Islamic jurisprudence.
 At the end of the research, the researcher reached a set of conclusions, including: that what was stated in the law on “Protection and Development of Agricultural Production in the Kurdistan Region - Iraq” about marketing agricultural products is a good thing; However, it is not sufficient on the subject, as compared to Islamic jurisprudence, it shows that what is stated in it is much less than what was stated in Islamic jurisprudence on this subject.

This article aims to highlight a topic of great importance to human security; That is, food security, which is concerned with ensuring that the individual has access to adequate and safe food as a human right; This is because food is the soul of life, and without it, it would not be. Muslim jurists, past and present, talked about ways and means of food security and how to achieve it with the aim of providing sufficient food for the community. On the other hand, the parliament in the Kurdistan Region - Iraq spoke about how to achieve food security through some articles in the law on agricultural development issued in “2008 AD” No. “4”, under the title “Law for the Protection and Development of Agricultural Production in the Kurdistan Region – Iraq ". This research evaluates the legal articles related to achieving food security contained in the Law of "Protecting and Developing Agricultural Production in the Kurdistan Region - Iraq" in Islamic jurisprudence; This is in terms of the extent to which those articles agree with Islamic jurisprudence. The first topic is devoted to the concept of the term food security, its objectives, and its components. In the second topic, the light was shed on the texts on food security contained in the Law "Protecting and Developing Agricultural Production in the Kurdistan Region - Iraq", then the research showed the most important ways and means necessary to achieve food security in Islamic jurisprudence, and then compared and evaluated the legal texts contained in the law mentioned in Islamic jurisprudence. At the end of the research, the researcher reached a set of conclusions, including: What was stated in the law on “Protection and Development of Agricultural Production in the Kurdistan Region - Iraq” about food security, and how to achieve it is a very beautiful thing; The researcher considers it sufficient in the matter, and in comparison with Islamic jurisprudence, it shows that the only deficiency in this law that distinguishes it from Islamic jurisprudence is that it did not pay attention to the ethical aspect of the issue such as preventing monopoly, fraud, and other things that harm that security, just as he did not pay attention to the aspect of worship, which is usually all positive laws; Because it is a human condition, it works to organize worldly affairs and is not concerned with the accounts of the Hereafter.

Studying the complex systems within Islamic law reveals a profound commitment to societal organization and advancement, rooted in a religion that values order and progress. Early Islamic society embraced various mechanisms ‒from postal services to policing and traffic regulations‒ illustrating an early form of a traffic security system. This legislative framework predates many modern legal systems, reflecting an integration of universal, humane, and civilizational principles. Islamic jurisprudence, with its pragmatic understanding of traffic dynamics and individual responsibility for physical well-being and material assets, extends its scope to include guarantees and compensation for bodily harm or financial loss arising from traffic incidents. Central to this exploration is an examination of the defining elements of traffic security in Islamic jurisprudence. What defines the traffic security system in Islamic jurisprudence? Does it comprehensively cover all aspects of traffic? Can it be unequivocally asserted that Islamic law takes precedence in shaping this system? This research examines these questions by assessing the system’s historical development and the meticulous precision of its legal edicts, fully realized by the third century AH. It investigates pedestrian conduct and broader regulatory complications, drawing upon insights dispersed across classical texts. Integrating historical, inductive, descriptive, and analytical methodologies, the study offers a holistic understanding of Islamic traffic law, providing timeless insights pertinent to contemporary legal discourse. However, a key limitation of this study is its exclusive focus on Islamic law, without addressing or comparing the legal frameworks of other religious traditions.

This study aims to explore the historical development and contemporary challenges of Islamic legal institutions in the Philippines, with a particular focus on the intellectual contributions of Philippine Muslim scholars. It highlights the Luwaran of Maguindanao and the Diwan Tausūg as foundational legal frameworks that demonstrate the adaptability of Islamic law within the Philippine socio-cultural context. Central to understanding the Islamic legal system in the Philippines is the codification of Muslim Personal Laws, which marked a significant milestone in integrating Islamic jurisprudence into the national legal framework. However, the limitations of the Code, including its narrow scope and partial alignment with Islamic principles, underscore the complexities of implementing a comprehensive Islamic legal system in a non-Islamic state. Further, the article assesses the recognition of al-Sharī‘ah Courts and the legal provisions established under the Organic Act for the Autonomous Region in Muslim Mindanao, emphasizing the importance of cultural pluralism and legal inclusivity in addressing the aspirations of the Muslim minority. The study employs a historical-analytical approach which endeavours to review the primary sources and the codified Muslim Personal Laws, as well as secondary sources like scholarly works on Philippine Islamic history and jurisprudence. Critical analysis of the Muslim Personal Laws and the Organic Act for the Autonomous Region in Muslim Mindanao (ARMM), will help trace the evolution of Islamic legal frameworks and identify their socio-cultural relevance. The study recommends the significance of legal integration or a comparative legal approach as a crucial instrument for identifying areas of harmony and divergence between Islamic jurisprudence and national law.

This study examines the debated and controversial Muslim marital practices of Muta and Misyar, emphasizing their relationship with Islamic family law. Misyar (visitor marriage) has gained conditional recognition among certain Sunni groups, whereas Muta (temporary marriage) is legally sanctioned within Shia jurisprudence. Both practices, however, have generated profound moral and social controversies. Employing a qualitative and interpretive analytical framework, the study investigates how religious authority, social necessity, and gendered interpretations intersect to justify or challenge these forms of marriage. Grounded in feminist legal theory: particularly Islamic feminist jurisprudence, the research advocates for contextual and justice-oriented interpretations of Islamic law while critiquing the gendered assumptions embedded in traditional readings of Sharia. Furthermore, interpretive social theory is applied to explore how religious scholars and activists construct and negotiate meanings surrounding marital legitimacy and morality. Drawing upon legal texts, scholarly literature, and in-depth interviews with Islamic scholars and women’s rights advocates, the findings reveal that both Muta and Misyar emerge from the contextual legal reasoning inherent in Islamic jurisprudence. Yet, these practices simultaneously challenge contemporary ethical norms and social expectations. The study concludes that the ongoing tension between moral responsibility and Sharia-based legality underscores broader debates on gender justice and transformative change within Muslim societies.

Sharī‘ah governance is a unique element of the Islamic financial system in which Ulama (Islamic scholars) play a fundamental role. Deeni Madaris (religious seminaries) are the major channels for the education of the Ulama. This study analyzed and compared the syllabi of Deeni Madaris (religious seminaries) taught in Dars-e-Nizami (full-time) and Takhasus fil Fiqh /Takhasus fil Ifta (specialization in Islamic jurisprudence and Fatwa granting process) as offered by different schools of Islamic thought regarding Islamic finance education. A survey was conducted among the academics of these religious institutions regarding the structure of the syllabus followed in their respective institutions. The questionnaire focused on exploring the respondents’ opinions about the status of the curriculum concerning Islamic finance and their efforts for the inclusion of contemporary studies in it, specifically those regarding Islamic finance and jurisprudence issues.

This research aims to study the concept of legitimate defense and its legal framework in both Islamic criminal jurisprudence and Emirati legislation. Through a comparative analysis, it highlights the points of agreement and difference between the two systems and reveals the legal and religious foundations upon which this right rests as a justification for action. The study employs a descriptive-analytical approach, examining religious texts from the Holy Quran and the Sunnah (Prophetic traditions), analyzing the opinions of scholars from the four major schools of Islamic jurisprudence, and studying relevant legal texts in the UAE Federal Penal Code and Emirati judicial rulings. The research addresses the conditions for legitimate defense, its limits, and its impact on criminal and civil liability, while distinguishing it from similar legal systems such as the state of necessity. The study concluded that self-defense is an inherent right established in Islamic law, and in some cases, it even rises to the level of an obligation, particularly in cases of attacks on life and honor. The UAE legislator, however, has regulated it as a justification for self-defense, precisely defining its conditions and regulations. The findings also revealed a significant convergence between Islamic jurisprudence and UAE law regarding the essence of self-defense, especially concerning the conditions of necessity and proportionality, although some differences remain in the scope of its application and legal characterization. The study concluded with a set of recommendations emphasizing the importance of strengthening legal and jurisprudential awareness of the limits of self-defense and the necessity of developing legislative texts to achieve greater clarity and consistency with Islamic principles.

This study examines the integration of Islamic jurisprudence and sustainable development from an Emirati perspective, focusing on activating Islamic principles in natural resource management. The research addresses the challenge of aligning traditional Islamic environmental ethics with modern sustainability concepts to enhance resource governance. The main objective is to analyze the Islamic legal and ethical framework related to environmental stewardship and evaluate its compatibility with contemporary sustainability principles. Islamic values such as stewardship (khalifah), prevention of corruption (fasad), balance (mizan), and moderation provide a strong ethical foundation for sustainable development, offering a valuable approach to global environmental challenges. Methodologically, the study conducts a comprehensive literature review of Islamic environmental ethics alongside a case study of the UAE’s policies and initiatives. The UAE exemplifies the successful fusion of advanced scientific planning with Islamic ethical values, resulting in a balanced model that supports economic growth while protecting environmental resources. Notable examples include clean energy projects, water management, waste reduction, Masdar City, and supportive environmental legislation. The findings indicate that integrating Islamic jurisprudence with UAE environmental policies presents a promising, holistic model based on both science and ethics. This approach is a strategic, practical choice that can lead to sustainable outcomes. The study recommends further research on Islamic environmental jurisprudence and encourages the development of educational and media policies to promote environmental awareness grounded in ethical values, contributing to balanced and comprehensive development.

This article adopts a maqāṣid al-sharīʻah approach to dealing with Bitcoin transactions. The Islamic law’s position on Bitcoin transactions is not explicitly clear. Unsurprisingly, Islamic law provides no rulings specific to Bitcoin transactions, as Bitcoin never existed at the time of Prophet (PBUH). Such disparity has created controversy among contemporary Islamic jurists on the permissibility of such transactions. While many Islamic jurists argue for the impermissibility of Bitcoin and any associated transaction involving Bitcoin, few Islamic scholars counter-argue the permissibility of Bitcoin if it is so engineered to fully adhere to Islamic values and principles. The article adopts a legal research (doctrinal) methodology in conformity with its agenda which is to review the Islamic rulings on the impermissibility of bitcoin transactions. This article suggests that the existing disparity is eliminated with a maqāṣid al-sharīʻah approach that takes a broader view of the philosophy and values of Islam linking the explicit rulings of Islamic law and jurisprudence to their implicit objectives. The research findings suggest that bitcoin and any transactions involving bitcoin fail to comply not only the jurisprudential requirements of permissibility but also the implicit objectives of sharīʻah, notably the “preservation of wealth” (ḥifẓ al-māl). This study emphasises that the objectives of sharīʻah must be followed in managing Bitcoin-related entities by formulating corporate objectives and Bitcoin policies complying with maqāṣid al-sharīʻah. Furthermore, these formulated objectives must be incorporated to indicate whether the Bitcoin entity upholds Islamic principles.