Fiqh Literature Research Articles

A Review of Maslahah Mursalah and Maqasid Shariah as Methods of Determining Islamic Legal Ruling

The position of maqasid shariah as reference for Islamic legal ruling has been a source of dissenting opinions among contemporary ulama. Some of them accept maqasid shariah as a method of determining legal principles, whereas others do not. In classical usul fiqh literature, the discourse on maqasid shariah among the ulama only appears in discussions on the position of maslahah mursalah as a method of determining Islamic legal ruling. In light of this, the issue arises when the position of maqasid shariah, specifically as a source of law, is not mentioned by classical ulama. Therefore, a small number of scholars are of the view that maqasid Shariah is not clearly applied in the process of determining legal ruling, such as what had happened in the Shafie school of law. This article aims to review the concept of maslahah mursalah and maqasid shariah in the context of its status as a method of determining Islamic legal ruling. The findings of the study show that maslahah mursalah is not maqasid shariah because both of them originate from different sources. The rejection of maslahah mursalah by some ulama does not refer to maslahah that is in line with the higher objectives of Islamic law (maqasid shariah), but refers to maslahah that relies solely on logic and intellect. The difference of opinion among contemporary ulama regarding the position of maqasid shariah as a method of determining legal principle stems from confusion in defining and categorising maslahah mursalah and maqasid shariah.

مالی معاملات میں قبضہ کی جدید صورتیں اور ان کے شرعی احکام

The concept of “possession” is regarded as a fundamental principle in Islamic Law of Contract and it is discussed by jurists and Islamic scholars in their writings of fiqh in a very detailed manner. However, the way trade and business are operating in today’s modern world is very different from what was happening in the past. The globalization and industrialization has transformed the modes of trade & business and innovative forms are introduced which could not be imagined previously. This modernism and innovation has led to contemporary scholars to research and discuss these modern forms from Shariah viewpoint as they are not found explicity in old fiqh literature. The objective of this article is to discuss the concept of possessin and its modern forms taking into consideration the originat resources and the scattered literature of contemporary jurists. In this regard, the paper has shed light on basic concepts of possession and its forms as well as the modern applications which are prevalent in the financial industry. It is found that the definition of “possession” is not defined in strict parameters by scholars but rather it has left to the “urf” and customary practices of people. Likewise, the paper concludes that the physical possession in not necessary but contructive possession is also considered legal and sufficient in Islamic law of Contract. Therefore, the modern forms of possession such bank draft, personal check, transfer in the account of creditor, payment with credit-card and bill of lading are also acceptable as they are considered as constructive possession.

HADHANAH IN THE CONCEPT OF COMPILATION OF ISLAMIC LAW AND LAW

KHI states that hadanah for a child who is not mumayyiz or not yet 12 (twelve) years old is the right of his mother. The basis of the 12-year law is not found in the Al- Qur'an, hadits and fiqh literature. Therefore, the author conducts research to determine the hadanah in the concept of KHI and Undang-undang. This type of research is yuridis normatif. The source of this research data is secondary data. Based on the results of the study, the hadhanah rights remain with both parents even if the parents are divorced. It is mentioned in the KHI, UU Perkawinan and UU Perlindungan Anak that giving love to a child is an obligation attached to the parents towards the child from the time the child is in the womb until the end of his life.

Difference Between the Legal Provisions in the Hanafi Fiqh Literature on the Issues Related to the State Government and the Abu Hanifa’s Attitude towards Power

Bu makalede, Ebu Hanife’nin devlet idaresine karşı tutum ve davranışlarıyla Hanefî eserlerde devlet yönetimiyle ilgili konularda yer alan hükümler arasında farklılık bulunduğu tezi savunulmaktadır. Ebu Hanife Emevi ve Abbasi dönemlerinde yaşamış ve her iki devlet idaresinin kendisine teklif ettiği görevleri kabul etmemiş, bu nedenle baskı ve işkence görmüş, hapse atılmış hatta bu baskılar onun ölümüne sebebiyet vermiştir. Ebu Hanife’nin bu tutumuyla devlet idaresine karşı muhalif bir konumda yer aldığı, en azından yönetimlerin yanında yer almak istemediği anlaşılmaktadır. Diğer taraftan, Hanefi mezhebinde devlet başkanına önemli yetkiler tanındığı ve birçok hususun onun iznine bağlandığı görülmektedir. İlgili konularda diğer mezheplerin hükümleri dikkate alındığında Hanefiler’in en uç konumda bulunduğu anlaşılmakta, bu durum devlet başkanlarının ısrarlı görev tekliflerini kabul etmeyip işkence gören Ebu Hanife’nin tutumuyla, kanaatimizce, farklılık arz etmektedir. Makalede bu farklılık analiz edilecektir.

Transaction of Jurisprudential (Fiqhî) Specific Rules with Narrations: Example of Semen as Dirt

Hadis ilmi ile ilgili ihtilaflı meselelerden birisi de rivayetleri sahih veya zayıf kabul etme kriterleriyle ilgilidir. Bu bağlamda rivayetleri anlama, değerlendirme ve sıhhatlerini belirlemede farklı yöntemler kullanıldığı bir hakikattir. Bundan olsa gerektir ki ilk dönemden itibaren hadisleri anlamada ve yorumlamada farklı yaklaşımlar gündeme gelmiştir. Buna bağlı olarak farklı görüş ve mezheplerin ortaya çıkması da kaçınılmaz olmuştur. Öte yandan kaynağı Kitab, Sünnet ve içtihat olan küllî kâideler ve zâbıtalar, klasik fıkıh edebiyatında müstakil bir tür olarak gelişmiş ve sistemleşmiştir. Bunun yanı sıra âlimlerin, hadisleri anlama ve yorumlamadaki farklı anlayışları neticesinde sahih kabul ettikleri bir rivayetle ilgili farklı sonuçlara ulaştıkları ve bu hususta istinbâtta bulunurken bir takım fıkhi zâbıtalar ortaya koydukları görülmüştür. Bu çalışmada meninin necaseti ile ilgili var olan rivayetlerin fıkhî zâbıtalar çerçevesinde ele alınması hedeflenmiştir. Öncelikle temel hadis kaynaklarına müracaat edilerek konuyla ilgili rivayetler tespit edilmiştir. Belirlenen bu rivayetlerin isnad açısından sıhhat durumları izahata kavuşturulmuştur. Akabinde mezhep imamları başta olmak üzere âlimlerin fıkhî zâbıtalar bağlamında söz konusu rivayetlerle ilgili yaptığı yorumlara değinilmiştir. Bununla beraber rivayetlerin fıkhî zâbıtaların üzerindeki etkisine de işaret edilmiştir. Yapılan araştırmanın neticesinde meni ile ilgili birden fazla rivayet tespit edilmiş ve tespit edilen bu rivayetlerin isnad açısından sahih olduğu görülmüştür. Bunun yanı sıra rivayetlerin muhtevasının meninin yıkanması ve çitilenmesi olduğu tespit edilmiştir. Tespit edilebildiği kadarıyla meninin necaseti ile ilgili Hz. Peygamber’in doğrudan bir ifadesi bulunmamaktadır. Hal böyle olunca âlimlerin geliştirdikleri fıkhî zâbıtalar çerçevesinde söz konusu rivayetleri yorumladıkları ve bazı istinbatlarda bulundukları görülmüştür. Hanefilere göre ister yaş ister kuru olsun meni her durumda necistir. Onlar, görüşlerini “Hadese sebep olan her şey haddi zatında necistir.” fıkhî zâbıtasıyla beraber bazı nakli delillerle temellendirmeye çalışmışlardır. Aynı şekilde Hanefiler meniyi idrar ve hayız kanına kıyas ederek necis olduğunu söylemiştir. Ferk rivayetini kabul eden Hanefilerin, meninin necaseti konusunda fıkhî zâbıtayı önceledikleri görülmüştür. Bununla beraber Hanefi mezhebinde “Necis olan bir şeyin yıkanması vaciptir” bilinen bir fıkhî zâbıtadır. Ancak Hanefiler, meni kuru olduğunda bu kaideden istisna etmişler ve çitilemeyi yeterli görmüşlerdir. Böylece rivayet, fıkhî zâbıtaya tercih edilmiştir. Mâlik b. Enes meniyi necis kabul etmiş ve onun yıkanmasının zorunlu olduğunu iddia etmiştir. Ayrıca Mâlik çitilemeyi yeterli görmemiş ve böyle bir uygulamayı da kabul etmemiştir. Şâfiî mezhebinde şöyle bir zâbıta söz konusudur: “Arka ve önden çıkan her sıvı necistir.” Buna göre büyük abdest, idrar, kan ve meni necis kabul edilmelidir. Ancak meni bu zâbıtadan istisna edilmiş ve temiz olarak kabul edilmiştir. Gerekçe olarak da bazı akli delillerle beraber kıyas ve Hz. Âişe’den nakledilen ferk rivayeti öne sürülmüştür. Yani Şâfiîler rivayeti genel ilkelerine tercih etmişlerdir. Ahmed b. Hanbel de meninin temiz olduğunu söylemiştir. Meni için çitilemeyi yeterli görenler, meninin yıkandığını ifade eden rivayetleri sahih kabul etmişlerdir. Onlara göre meninin çitilenmesi necis olduğu için değil tükürük ve toprak gibi mubah şeylerin temizlenmesi gibi temizlik için yapılmıştır. Bu tikel örnekten hareketle rivayetlerin fıkhî zâbıtaları etkiledikleri gibi, fıkhî zâbıtaların da rivayetleri anlama ve yorumlamada etkili olduğu anlaşılmaktadır. Ayrıca fıkhî zâbıtalar âlimlere ve mezheplere göre değişebilmektedir. Her ne kadar bütün fakîh ve mezheplerin ittifak ettiği fıkhî zâbıtalar bulunsa da bütün fıkhî zâbıtalar için bunu söylemek mümkün değildir. Bu da hadisleri anlamada ve değerlendirmede ihtilaflara ve farklı yaklaşımlara zemin hazırlamaktadır. Bunun bariz örneğini meninin necaseti meselesinde görmek mümkündür.

Concept of Khiyār in Transaction in Islamic Law

Individuals conducting commercial transactions must carefully weigh-in determining factors prior to sales purchases, either related to goods or pricing. After all, matters are secured, the involved parties can advance with a sales purchase agreement. Nonetheless, a transaction can typically be canceled post an agreement, due to circumspection on part of the seller or buyer, who is allowed to annul his/her initial plan. Islamic Sharia gives rights to transaction cancellation or activation, and this concept is called “Khiyār”. Various mazhab (Islamic schools of jurisprudence) give consent to Khiyār and its enabling guidelines. An example is in a case of defective products or discrepancy on the merchant's original product description, etc. However, depending on the individual situations, all mazhab can either have consensus or disagreement on the nature of Khiyār. This paper emphasizes the debates due to its relevancy in today’s market, which warrants further development into broader consumer protection. A qualitative methodology is used for comparison between various mazhab relating to Khiyār based on Fiqh literature. a Khiyār becomes a right for both the seller and buyer. But, depending on each unique condition, it can also be invalidated.

Reconstruction of Islamic Law: An Appraisal of Basic Principles

Rapid development in all fields especially in economic and medical sciences has made the attention of Muslim jurists turned towards a reframing of Islamic legal theory. Dr. Waḥaba al-Zuḥaylī and Dr. Jamāl Al-dīn Aṭiyyah have left behind them rich literature in this regard. Other numerous Muslim jurists have also laid down some principles for reshaping Islamic jurisprudence. Applying the analytical method of research, the author initially investigated the leading principles recommended by these scholars for this reconstruction. He then has very briefly described five basic principles that were established by these scholars; Collective ijtihād in which a group of jurists make their best efforts to bring a solution of problems faced by Muslims is assumed to be very effective and more beneficial than individual ijtihād. Combining of maḍāhib, which is termed as Talfīq, is advocated by a group of contemporary jurists to develop an exclusive circle for Muslims to practice Sharī’ah in a specific field. Islamic banking is the most appropriate example of this principle. Both types of ijtihād: derivative and purposefulness must be applied parallel. Where more than one viewpoint in an injunction is found in one school of fiqh, only that one should be preferred which ensures fulfillment of the maṣlaḥah that has been observed in that injunction. The codification of fiqh literature will also be helpful in the implementation of Islamic law. These five principles can make Shariah practicable and implantable in the modern world where Muslims are not holding the field.

Konsepsi Ahliyah dalam Transaksi Ekonomi Syariah

This research discusses the concept of an expert in the KHES which is a guideline for shari'ah economic practitioners so that the Compilation of Sharia Economic Laws should be a study. Especially for experts (who are capable of law), it is quite an important discussion to be parsed, studied and discussed. Given that legal competence has an important position in the contract because it is a condition that must be met by the contract subject which implies that the contract can be considered valid or not. In this research, the researcher examines the concept of expert in KHES from the perspective of Islamic law (the opinion of the ulama) which is contained in fiqh books, as well as the integration of existing regulations in Indonesia. The purpose of this study is to provide an understanding of the community as legal subjects, so that the contracts they do are not only correct under Islamic law, but also not against Indonesian positive law. Besides that, as a guideline for economic or legal practitioners, the existing articles must be studied. So that in this study there were things that the researchers found in KHES that needed to get additional, namely, barriers to skills. This research is in the form of literature using a normative-juridical approach, where most of the data sources are in the form of fiqh literature, and books relating to research material. It is said to be normative-juridical, because this research examines a legal norm, namely legislation with legal doctrine analysis. So that in this study the researchers describe in a qualitative-descriptive form. The legal competence referred to in KHES is actually an expertyatul ada '(active skill) in fiqh or ushul fiqh. Legal competence in KHES applies to personal legal subjects and legal entities, the requirements that must be possessed by personal legal subjects are adults at the age of 18 or married. As for a legal entity it can be considered legally competent if it does not fail. The provision of legal competence with these conditions is more inclined to the opinion of the hanafi school, both according to Imam Hanafi himself and according to Abu Yusuf and Muhammad Ibn Hasan.

The Classical Islamic View of Sadaqah: A Preliminary Study

The purpose of this paper is to provide a concise and brief introduction to the classical Islamic view on Sadaqah (Charity).This study is based on the Fiqh literature of the four main Sunni schools of law. The beginning of this paper defines the meaning of Sadaqah and the differences between Hibah, Sadaqah, cAriyyah and, Hadiyyah. This paper further explores the practice of Sadaqah in Rasulullah’s time and discusses the sources of Sadaqah and whether it can be obtained from illegal property or not. In addition, this paper also studies the possibility of Sadaqah property being invested by an institution or not. The conclusion of this paper highlights the similarities in meaning between Sadaqah, Hibah, cAriyyah and, Hadiyyah in general terms, but in the literal sense there are differences in terms of their purposes. This study finds that the Sadaqah property in Rasulullah’s time was movable and immovable. It was also discovered that illegal property can be donated and that Sadaqah property can be invested by an entrusted institution according to the concept of zakat which is managed by a zakat institution.

An Analysis on The Notation Fiqh in the First Century of Hijrah and Fuat Sezgin’s Findings

İslam hukuk literatürüne dair günümüze ulaşan eserler, müstakil mezheplerin kuruluş dönemine denk gelen hicri II. asrın ortalarından itibaren görülmeye başlanmıştır. Hicri I. asırda telif edildiği bilinen ve sonraki döneme kaynaklık ettiği düşünülen eserler ise oldukça sınırlıdır. Bu dönemde telifatın az olmasının önemli sebepleri arasında, ilmi faaliyetlerin ve eğitim-öğretimin daha ziyade şifahî gelenek yoluyla mümkün olabileceğine ve bu dönemde kitap telif etmenin bazı sakıncalarının bulunduğuna dair kanaatlerin bulunmasıdır. Tabi bu durumun sosyal ve ekonomik sebepleri de yok değildir. Ayrıca bu dönemde yaşayan bazı müelliflerin kitap yazımı hakkındaki kişisel kanaatleri de telif faaliyetlerinin kemiyetinde etkili olmuştur. Bu çalışmada fıkıh ekollerinin kuruluş aşaması olan h. II. asra ait bilinen derlemelerin öncesindeki mevcut fıkıh literatürüne genel bir bakış hedeflenmiş ve bu döneme ait yazınsal faaliyetler hakkındaki Fuat Sezgin’in tespitleri incelenmiştir.

IMPLEMENTASI AKAD WADIAH DALAM PRODUK TABUNGAN DI BANK SYARIAH MANDIRI DAN TINJAUANNYA MENURUT HUKUM EKONOMI SYARIAH

ABSTRACT\ Since Sharia Banking Law issued, Sharia bank is blooming and gaining the trust of people in Indonesia. This is showed by the increase of the number of the established Sharia bank in Indonesia. However, in their practice, these Sharia banks are not in accordance with Islamic law. They plagiarize usury principles from conventional bank and just translate it to Arabic language e.g. Sharia savings and Akad Wadiah.In principle, the foundation of this product is correct according to Fiqh due to its Wadiah base. However, in their implementation, Sharia bank may applies Wadiah Yad Dhamanah principle; whereas, Akad Wadiah Yad Dhamanah by name can’t be found in the classical Fiqh literature, and if this principle is further analyzed, two contradicting Akads which are forcibly combined will be found, i.e. Akad Wadiah and Akad Qard.This research is field research, where the researcher involved directly in the field or research object i.e. Bank Syariah Mandiri, Lamongan branch. The data is collected by observing and interviewing the management and the employee of Bank Syariah Mandiri, Lamongan branch, thus the collected data is the core of the research object which then analyzed using Qualitative Research method. The result shows that the application of Akad Wadiah in Bank Syariah Mandiri, Lamongan branch is using Wadiah Yad Dhamanah principle, which is not in accordance with the Sharia Economic Law. Keywords: implementation, Wadiah, Sharia Economic Law.

Perlindungan UU No. 1 Tahun 1974 tentang Perkawinan kepada Calon Pengantin

In marriage, some conventional fiqh literature stipulates that the authority to determine the marriage of the prospective bride is more dominant to the male side than the female party. For example, this is the opinion of Imam Syafi'i who allows the marriage of girls even though the girls are adults without the consent of the girls. In the Indonesian context, marriage must be based on the consent of the two prospective brides, which is one of the administrative requirements so that the marriage can take place.
 The methods used in this article is a qualitative approach to the library, where the focus is aimed against any reference about the religion, culture and islamic boarding school. The approach used is qualitative, which is a research procedure that describes the behavior of certain people, events, or places in detail and depth. While this type of research is literature. Namely, research that relies on reading sources, texts, and various information in the form of reading. In a different reference library research is research that is done to solve a problem that is based on a critical study of library materials and related research results presented in new ways.

ANALISIS PENERAPAN HYBRID CONTRACT PADA PRODUK UNIT LINK DI ASURANSI JIWA PT PRUDENTIAL PAMEKASAN

The study of insurance in Islamic law is a new thing, and has never been found in classical fiqh literature. The discussion of insurance in the area of ​​Islamic sciences only appeared at the stage of the birth of contemporary scholars. Included in relation to the application of hybrid contracts in insurance. Along with the development of life insurance products, insurance companies not only provide traditional insurance services that are purely protection, but also provide various supporting services for financial planning in the future, according to their needs and financial capabilities, whether they are personal, family or group. one service offered is a combination of insurance and investment, known as Unit Link. The application of a hybrid contract on the unit link in Prudential Pamekasan life insurance is a contract between a participant and a sharia insurance company using a tijarah contract called wakalah bil ujrah, and an easyarabah / musyarakah contract on its investment. and covenants among participants using the tabarru contract 'in the form of a grant, and Qard. The advantages and disadvantages of implementing Unit Link hybrid contracts at PT Prudential Pamekasan syariah and conventional can be seen from the reasons customers choose insurance and the most influential is the rate of premium returns and the investment returns, in this case PRUsyariah is relatively smaller than conventional. 3). The implementation of the Prudential PRUlink Pamekasan hybrid contrac Unit Link in the perspective of Islamic economics can produce multiple legal interpretations between those who allow and those who do not.

Takyif Fiqhi on the Permissibility of Ijarah Mawsufah fi al-Dhimmah: A Critical Analysis

Ijarah mawsufah fi al-dhimmah (hereinafter referred to as IMAD), also known as forward ijarah¸ is an Islamic financial product that involves the sale of an identified asset currently being produced or constructed for a future delivery such as a property, office, factory, and so forth. In the classical fiqh literature, it has been discussed under the general purview of leasing and forward sale contracts. However, in the context of modern Islamic finance practice Islamic banks and financial institutions have upheld its usage as an independent financial instrument. The contemporary scholars claim that except for Hanafi, other key fiqhi schools consider IMAD as an Islamic financial product. The study is an attempt to prove that such a claim is merely based on assumption. Besides, it is motivated by lack of holistic study of Hanafi’s original reference books. The methodology chosen for this study is content analysis of the relevant published literatures. The study finds that no classical scholars including those of Hanafi school of thought were in disagreement so far over the IMAD to consider it as an independent and standalone Islamic finance product. The study aims at reconciling scholars’ different views on the issue of IMAD for its wider acceptance.

The Role of the Malay Customary Institution in Off-Court Divorce Mediation: A Case Study in Rantau Pandan, Jambi

In general, the concept of mediation in fiqh literature concerns merely with pre-divorce conflicts. In contrast, the Malay Customary Institution in Rantau Pandan, Jambi also concerns with restoring household integrity after divorce. This paper aims at describing and analyzing the role of the Malay Customary Institution in restoring post-divorce households in Rantau Pandan. The field research was conducted where the data taken from in-depth interviews and documentation. This paper concludes that there are two forms of mediation process practiced by the Malay Customary Institution in Rantau Pandan: the mediation that is prompted by the initial request of the involving parties and that is without the precondition of reconciliation. The success of the Customary Institution in mediating familial conflicts is supported by several factors, such as; the competence of the mediators, kinship relations, and the goodwill of the respective parties. The mediation practiced of the Customary Institution works in line with the guidance of the Qur’ān and the principle of mediation in Islam. Additionally, this institution has developed the concept of mediation outside the court, both in terms of form and task.

The Role of the Malay Customary Institution in Off-Court Divorce Mediation: a Case Study in Rantau Pandan, Jambi

In general, the concept of mediation in fiqh literature concerns merely with pre-divorce conflicts. In contrast, the Malay Customary Institution in Rantau Pandan, Jambi also concerns with restoring household integrity after divorce. This paper aims at describing and analyzing the role of the Malay Customary Institution in restoring post-divorce households in Rantau Pandan. The field research was conducted where the data taken from in-depth interviews and documentation. This paper concludes that there are two forms of mediation process practiced by the Malay Customary Institution in Rantau Pandan: the mediation that is prompted by the initial request of the involving parties and that is without the precondition of reconciliation. The success of the Customary Institution in mediating familial conflicts is supported by several factors, such as; the competence of the mediators, kinship relations, and the goodwill of the respective parties. The mediation practiced of the Customary Institution works in line with the guidance of the Qur’ān and the principle of mediation in Islam. Additionally, this institution has developed the concept of mediation outside the court, both in terms of form and task.

Fiqh Literature at the Time of the Ayyubids and Mamluks

Bu calismada Eyyubiler-Memlukler donemi ilim zihniyetine ve fikih tarihine dair bazi sorular ve tespitler cercevesinde soz konusu donemde fikih yaziminin ozellikleri, egilimleri ve yazilan fikih eserlerine dair bir inceleme yapilmaktadir. Calismada Misir, Biladussam ve Hicaz’da yetisen veya oraya yerlesen âlimlerden bir fikih eseri bulunan 464 âlim tespit edildi. Bu âlimlerin yazdiklari 1750 civarindaki fikih eseri uzerinden donemin genel egilimlerine, fikih yaziminin mahiyetine ve ortaya cikan yeni eser turlerine deginildi. Ayrica farkli donemler ve bolgelerle mukayeseler yapilarak bazi sonuclar cikarildi. Eyyubiler-Memlukler donemi fikih tarihine bir giris mahiyetinde olan bu calisma, fikih yazimi bakimindan bu donemin bir duraklama ve taklid devri oldugu yolundaki tezin aleyhine fikih yazimindaki canliligi, cesitliligi ve fikhi yetkinlikteki “iddia”yi ve iddiali âlimlerin varligini vurgulamayi amaclamakta; soz konusu donemin sadece hukuk sistemindeki uygulamalar bakimindan degil fikih dusuncesi ve eserleri acisindan da onemli oldugunu vurgulamaktadir.

The Role of Procreation (Injāb) in Marital Life

Abstract Classical Islamic marriage and divorce laws focus on both spouses’ ability to perform sexually. In fiqh texts, sexual disability is considered a serious medical condition. The fiqh literature lists certain sexual disabilities unique to men, unique to women, or shared by both sexes. Infertility (ʿuqm) is not found in any of these early fiqh lists, although we have proof in various Islamic religious texts that fertility and procreation have always been highly valued in society. In contemporary fatwas (from the Sunni world), the picture appears reversed, as fertility is given priority over sexual performance. In this paper, I illustrate this shift in attitude between the classical legal texts and contemporary fatwas. Then, I offer possible explanations for it. Among the main motivations suggested for the change are feminist Muslim writings, a growing awareness of human rights in the Islamic world, advanced medical technology, and economic factors.

غرر ،سلم اور استصناع کی حقیقت

This paper is the study of three modes of business and transactions including Gharar, Salam and Istisna’, widely used in Islamic Banking and Islamic Financial Institutions. This study delving in Fiqh Literature brings to the fore the juristic status of all three modes of business and transaction supported by the arguments from Quran, Sunnah and Fiqh literature. The Objective of this paper is to remove misconceptions surround these modes of business and transactions and to clariy their legal position.

The Culture of Fiqh in Amasya the District of Ottoman Princes

Kültür; başka bir anlamıyla okumak, anlamak, görebilmek, görebildiğinden hüküm çıkarmak, aklı ve zekâyı terbiye ve tedip etmek demektir. Kültür, kapsamı itibariyle bütün milletlerin umumi olarak kültürünün ele alındığı genel kültür; sadece bir milletin, bir devletin veya bir memleketin kültürünün ele alındığı özel kültür olmak üzere iki kısma ayrılır. Her milletin kendine özgü birtakım kültürü vardır. Amasya şehrinin de kurulduğu günden bugüne sayısız kültüre ev sahipliği yapmış olduğu gerçeğinden hareketle kendine has bir kültürünün oluştuğu tartışılmaz bir gerçektir. Bu kültür ikliminde ismi duyulan veya duyulmayan, meşhur olan veya olmayan dalında mütehassıs pek çok bilim adamı, mucit, tabip, tarihçi, coğrafyacı ve şair yetişmiştir. İslamiyet’in kabulünden sonra ise İslam medeniyetinin şemsiyesi altında diğer kültürlerinin yanında belli bir fıkıh kültürünün de oluştuğu, Amasya’da yetişen pek çok âlim, fakih, din adamı ve onların bıraktığı kıymetli teliflerden anlaşılmaktadır. Araştırmamız başta fetvalar ve mevizeler olmak üzere şehzadeler sancağı Amasya şehri hakkında yazılan eserler bağlamında Amasya’da mevcut fıkıh kültürünü ele almakta, böylelikle bu zenginliği gün yüzüne çıkarma amacı gütmektedir.