Yusuf al-Qaradawi Research Articles

Al-Qardawi's Thought on Zakat of Stocks in a Modern Industry: an Experience of Indonesia

This paper studies on al-Qaradawi's stock zakat in the millennial era and modern industry. The main purpose of the study is to elaborate several points of significance of stock zakat within huge benefits of the capital market in Indonesia; therefore, this paper is a content analysis type of study using a literature study approach. In the meantime, the primary resource for the literature is a kitab (book) entitled fiqh al-zakat by Yusuf al-Qaradawi published in 1973. The crucial point emphasized by the paper is that al-Qaradawi's thoughts and opinions on stock zakat have been proven that he was such a progressive ulama (Islamic scholar), even he is in the current industrial revolution era. He has shown that such critical and innovative thoughts, either in zakat or other aspects. Al-Qaradawi points out that stock is categorized into traded goods so that it is an object of zakat; 2.5% of total stock should be taken out to those deserving. Indonesia as a country with the biggest Muslim majority in the world has been implementing stock zakat when one of the companies namely PT Henan Putihrai Sekuritas issued this kind of zakat. This made Indonesia the first country to proceed with stock zakat as the application of al-Qaradawi's thoughts and opinions after 45 years.

MODERATISME HUKUM SEBAGAI FONDASI MASYARAKAT ISLAM

This study is a discussion on the concept of moderate (wasatiyyah) in Islamic law from the perspective of Yusuf al-Qaradawi. It aims to provide an understanding of the concept of wasatiyyah in the face of two extreme streams: modernism and liberalism. The concept of wasatiyyah is characterized by ijtihad based on maqasid (the goals of Law), integration between shari'a, simple view, performing fiqh al-waqi ', dialogue (hiwar) and tolerance. While the basis of its application is based on ijtihad maqasidi, understanding the text within the framework of the current situation, distinguishing between eternal maqasid and changing wasilah, adjusting the qat'i and zhanni, distinguishing the meaning between mu'amalah (custom) and excess in worship (ifrat) and neglect (tafrit). The correct understanding and implementation of the comprehensive wasatiyyah concept will prove that Islam is a religion that brings tranquility and happiness to all human beings on earth based on rahmatan li al-'alamin. This study found that Yusuf al-Qaradawi wasatiyyah thought was based on the goal of Islamic Law (maqasid al-syari’ah). It is precisely the practice of wasatiyyah to be in line with the maqasid al-syari’ah in the framework of making Islamic shari'ah a solution to the problems of the umma.

INTERAKSI DAN PEMAHAMAN HADIS (TELAAH HERMENEUTIS PEMIKIRAN YUSUF AL-QARADAWI)

He also shows how Muslim should do ideal interaction with sunnah. This research is a literature study namely analyzing data related to the topic by checking the references related to the main study especially Yusuf al-Qaradawi’s thought about hadith. In addition, other books are also used as secondary sources of the research. In analyzing the data, this research employs hermeneutic analysis namely describing the discussion object systematically and then analyzing it by using hermeneutic paradigm. In conclusion, the Qaradawi’s theories are not something new and original since they are related to the thoughts developed previously. However, the important contribution of Qaradawi’s theories is placed in the implementation of the theories on the cases related to the contemporary problems.
 
 Keywords: al-Qaradawi, hadist, hermeneutica

Modern Islamic International Law between Accommodation and Resistance: The Case of Israel and BDS

Most scholarship on modern Islamic conceptions of international law and global peace emphasize two diametrically opposed trends. The first amounts to an accommodationist view of Islamic law, whereby it abandons Islamically distinctive doctrines such as jihad in order for Muslim states to live peaceably in the post-World War II global community. The second amounts to a rejectionist view, whereby Islamic law continues to adhere to classical views on world order developed in the first centuries of Islam during the heyday of Islamic imperial expansionism, and rejects the legitimacy of contemporary international law. Most scholarship dismiss the second trend and asserts the triumph of the first. Yet, even among the contemporary Muslim jurists who most categorically endorse modern international law and the United Nations, such as Yusuf al-Qaradawi, the State of Israel presents a conceptual conundrum. Given Muslims’ universal rejection of its legitimacy, even accommodationist jurists such as Qaradawi continue to refer to Israel as part of the dar al-harb – a territory of war – and not part of global community living on the basis of peaceful relations. Yet, applying the category of dar al-harb, even to Israel, is incoherent when other commitments, such as the commitments to the UN system, are taken into account. Using the framework of international law developed by the Egyptian jurist `Abd al-Raziq al-Sanhuri, I argue that Sanhuri’s conception of a modern, rules-based international order, provides a properly Islamic response to the challenge of states that formally profess adherence to international norms, but systematically breach them. Because such states recognize the law, they are not outside of the law, and accordingly, cannot be deemed to be part of a territory of war. Rather, such states are internal to a league of states legally at peace with another, but are law-breakers, and in extreme cases, their violations of law may be criminal. From the perspective of modern Islamic international law, the law-abiding members of the international community have a duty to restrain the law-breaking member. If they fail to do so, drawing on Islamic law principles governing the duty to refrain from transacting with a known criminal, the paper argues that boycott by civil society is the remedy that must be pursued against a law-breaking state when the law-abiding states of the world community are unwilling or unable to check its transgressions. From this perspective, the Boycott, Divest and Sanction Movement that resists continued Israeli colonization of Palestine can serve as exemplary case study in the development of modern Islamic international law’s responses to international lawlessness that goes unremedied.

YUSUF AL-QARADAWI’S CONTRIBUTION TO CONTEMPORARY ISLAMIC DISCOURSE

The article reviews and analyses the ideas of one of the most influential contemporary Islamic scholars, Yusuf Al-Qaradawi (born 1926). The main areas of his work are being mapped out. The paper also investigates Al-Qaradawi’s pioneering ideas in the field of fiqh, and takes note of pragmatic and contextual nature of his legal theory. The scope of the article also includes critical characterisation of the most problematic aspects of Al-Qaradawi’s work. Inner dynamic character of his thought is being particarly highlighted. The author comes to conclusion that a number of conсeptions authored by Al-Qaradawi possess an enduring significance for any adherent of Islam, including those critical of some specific views presented by Egyptian thinker. Those conceptions concern Islamic solidarity, tolerance to minor divergences of opinion, facilitation of religion.

Islamic Law, Truth, Ethics

Research Article| May 01 2018 Islamic Law, Truth, Ethics: Fatwa and Jurisprudence of the Revolution Youssef Belal Youssef Belal Search for other works by this author on: This Site Google Comparative Studies of South Asia, Africa and the Middle East (2018) 38 (1): 107–121. https://doi.org/10.1215/1089201x-4390015 Cite Icon Cite Share Icon Share Facebook Twitter Email Permissions Search Site Citation Youssef Belal; Islamic Law, Truth, Ethics: Fatwa and Jurisprudence of the Revolution. Comparative Studies of South Asia, Africa and the Middle East 1 May 2018; 38 (1): 107–121. doi: https://doi.org/10.1215/1089201x-4390015 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search nav search search input Search input auto suggest search filter Books & JournalsAll JournalsComparative Studies of South Asia, Africa and the Middle East Search Advanced Search This article is devoted to the study of questions of knowledge, law, and ethics in Islamic context. Starting with a discussion of assumptions about Islamic ethical practices in recent anthropological and historical works on the fatwa, it explores procedures of truth seeking and modes of reasoning in legal opinions authored by Islamic scholars, notably Yusuf al-Qaradawi, at the time of the Egyptian Revolution (2011). This text analyzes also the relationship between interiority and exteriority in ethical practices enabled by these legal options and exemplified by the assessment of the ruler’s faith. It studies the extent to which the very revolutionary gesture informs Islamic scholars’ own legal and ethical practice and enlightens anew the relationship between the inner and the outer as well as between the self and others. Finally, it explores the articulation between Islamic law and revolution in the Egyptian context and the ways in which the former’s authoritativeness and ethical performativity is reenacted, in contradistinction to Western liberal revolutions instituting a new legal order declaring its rupture with the past law and indifferent to the individual’s morality. Islamic law, fatwa, ethics, revolution, Egypt The text of this article is only available as a PDF. Copyright © 2018 Duke University Press2018 You do not currently have access to this content.

Dekonstruksi paradigmatik pengembangan zakat: analisis kritis pemikiran Yusuf al-Qaradawi

The construct of the argument for the development of zakat treasures in the thought of Yusuf al-Qaradawi can be divided into two general and special ones. The general argument is based on the theory of qiyas and maslahah, while the specific argument is based on the theory in the jurisprudence of zakat itself, that is with respect to the criteria of zakat property. From the six criteria he mentioned he then developed one of them is a productive (growing) property. On the basis of these criteria then many new types of treasures that can be covered into zakat property, such as the treasures obtained from company stock, honey, and profession. Of course the new treasures he mentioned just as an example only. In the future it can continue to grow in accordance with the development of Muslim life. The argument for the development of zakat property can be contradicted by three arguments: ambiguity in placing the doctrine of zakat between the teachings of mahdah worship and the teachings of muamalah /'adah (worldliness); tend to separate the study of zakat from the historical context in which the obligations of zakat in the time of the Prophet and the caliph after him are always related to the life of the state / government; and stressing that the zakat is different from the taxes is basically a result of its ambiguity in looking at zakat.

REKONSTRUKSI PEMAHAMAN HADIS

The study concluded that the hadiths about gender equality in the fatwas of the Indonesian Ulama Council (MUI) was based on the validity of the arguments hadith, such as the rules of a tradition validity , which has been tested and recognized by the Hadith scholar of classical and authoritative. This study agrees with Ibnuddin (2011) which states that the MUI in the case of interfaith marriage less open to the socio cultural and socio real political currently there in the country, resulting in a controversial fatwa. M. Quraish Shihab (2003), Yusuf al-Qaradawi (2011), which explains that to understand the traditions of the creation of women, needs to be understood metaphorically. This study differs from Asrorun Ni'am Salah M. (2012) which states that the MUI fatwa on female circumcision is neutral between the two groups. The first group stated to perform the practice of circumcision in excess and the second group who forced himself to prohibition against female circumcision absolutely. Yunahar Ilyas (1997) study which states that the hadith about the creation of woman from the rib is a sound hadith that already valid either in text or contextmeaning. This study uses the Socio-historical approach. The primary data is a collection of MUI fatwa on gender equality issues, among them the fatwa of the imam pray for women, female circumcision, interfaith marriage, female leader. While secondary sources are books of hadith, hadith and sirah Sharh al-Nabawiyah especially that rested in the MUI issued fatwa

Konsep Fikih Ikhtilaf Yusuf al-Qaradhawi

This article describes the jurisprudence concept of Yusuf al-Qaradawi. The author tries to solve the problems related to the division of the ummah due to the misunderstanding of the various ikhtilâf of fqh that occurred among Moslem scholars. A full and correct understanding will not cause this people divided. On the contrary, Moslems will maintain tolerance and unity in diversity. Therefore, Yusuf al-Qaradawi offers his concept of jurisprudence which is described in detail by the authors in this article. Yusuf al-Qaradawi offers the implementation of the concept of Jurisprudence in ten ways. First, accepting the difference in furu’ as necessity, grace, and discretion. Second, working on the great problems that people face todays. Yusuf al-Qaradawi reveals, the great problems facing Muslims today include the backwardness of science, technology and civilization, socio-economic imbalances, dictatorship and arbitrariness of politics, westernization and ghazw al-fkr, hostility and occupation of Zionism, disunity and dispute in the Arab and Islamic world, as well as moral decadence. Third, examine the opinions of the Moslem scholars. Fourth, following the middle manhaj and leaving the attitude excessive in religion. Fifth, prioritizing muh}kamât, not mutasyâbihât. Sixth, not confrming and refusing ijtihâdiyyah matters. Seventh, defning the terms and meanings. Eighth, cooperating on an agreed issue. Ninth, having tolerance in disputed matters. And tenth, refraining from those who admit lâ ilâha illallâh.

Hamas as a Wasati (Literally: Centrist) Movement: Pragmatism within the Boundaries of the Sharia

ABSTRACTThis article examines Hamas as a test case for the struggle within Islam between two rival ideological streams: wasatiyya, whose principles were formulated by Sheikh Yusuf al-Qaradawi (b. 1926), and Salafi-jihadism, which is the wellspring of global jihad. Hamas is a wasati movement, and its wasati principles serve as the basis for its polemic with Salafi-jihadists, who accuse both it and al-Qaradawi of heresy. The article also shows how the principles of wasatiyya afford Hamas flexibility and allow it to adopt pragmatic positions by distinguishing between immutable long-term goals and flexible means of pursuing them. Hamas translates the principles of wasati jurisprudence into practical political and military ones.

Kritik Yusuf al-Qaradawi di sekitar Kompetensi Dai dalam Bidang Hadis

This paper describes the criticism of Yusuf al-Qaradawi to the phenomenon of mistaken hadith quoting done usually by Muslim preachers. Although there is a controversy among the scholars of hadith about the use of weak hadths in terms of religious commands and prohibitons, al-Qaradawi considers it important for the Muslim preachers to equip themselves with knowledge of the issues summarized in the science of hadith, such as takhrij al-hadith and rijal al-hadith. This is recommended for the Muslim preachers to be careful of using weak hadiths denied because it contained falsehood. Yusuf al-Qaradawi offerred three additional requirements necessary for the preachers in this context. However, he rejected ethical recommendations for the preachers to quote weak hadiths either in sanad (chain of transmitters) or matn (the content of hadiths)

Shari’a in the Modern Era

Iyad Zahalka’s commendable Shari’a in the Modern Era: Muslim MinoritiesJurisprudence gives researchers and legal practitioners an overview of theemerging fiqh al-aqalliyyāt (the jurisprudence of minorities) discipline. Infact, at the time of its publication several other books were published on thissubject, among them Uriya Shavit’s Shari’a and Muslim Minorities: TheWasati and Salafi Approaches to Fiqh al-Aqalliyyāt al-Muslima (Oxford: OxfordUniversity Press, 2015) and Said Fares Hassan’s Fiqh al-Aqalliyyāt: History,Development, and Progress (New York: Palgrave Macmillan, 2016).114 The American Journal of Islamic Social Sciences 34:1Zahalka credits Shavit with giving him useful comments while preparingShari’ah in the Modern Era.It is no coincidence that all of these books are from a Sunni perspectivewith particular focus on the works of two well-known scholars in the Sunnilegal world: Yusuf al-Qaradawi and Taha Jabir al-Alwani (d. 2016). Zahalka’sbook, therefore, captures the gradual creation of another – or perhaps a new– branch of fiqh that focuses on the socio-legal issues faced by Muslims ruledby non-Muslim sovereigns or systems that conflict with Islamic law. His objectiveis to examine the “fiqh al-aqalliyyāt of the wasaṭi faction, a school ofthought dominated by the Muslim Brotherhood that positions itself in the middleground between conservative resistance to changing religious laws andthe disintegration of the commitment to religious tradition” (p. 4). The author ...

Al-Qaradawi Dan Orientasi Pemikiran Hukum Islam untuk Menjawab Tuntutan Perubahan Sosial

The appearance of Yusuf al-Qaradawi, who is famous for his fatwas , seems to respond to the need of reform in Islamic legal thought in order for it to be more relevant. His works, such as Al-Ijtihad al-Mu’asir baina al-Indhibat wa al-Infirat, Al-Halal wa al-Haram fi al-Islam dan Min Hadyi al-Islam Fatawa Mu’ashirah , shows his contribution to the development of Islamic legal thought today. Al-Qaradawi says that the need for such a reform due to changes in almost all aspects of human life, where arise new issues that the legal status of which can not be found directly both in the scriptural texts and fatwas of religious scholars in the past. To reply the need of legal reform, al-Qaradawi propossed two methods, namly intiqai ( tarjih of the existing fatwas) dan inshai (method to find out solutions for new issues that emerged in contemporary situation), with some requirements . In dealing with contemporary issues, his orientation of developing Islamic legal thought tends to be moderate between the two extreme ones, ifrat (excessive) dan tafrit (oversimplipying). He holds the principle of ” taysir (to provide comvenience)” and of ”integration between legal views that are salafiah (scriptural) and renewal”, which considers the social change not as a threat to the alienation of Islamic legal tought in the mids of public lives, but as a grace. In his legal perpective, the progress of science and technology that drive the various changes is synonymous with ease.

CONTEMPORARY HAJ CROWD MANAGEMENT – AN ISLAMIC PERSPECTIVE

INTRODUCTION:The personnel involved in managing hajj must have tried their best to provide a smooth, safe, and effective way in managing all aspects of hajj pilgrims. One of the most critical aspects that necessitate a serious attention is the crowd management of the hajj pilgrims. 'Crowd' here refers to gathering of a huge number of human beings that creates a compact and crowded situation, and may entail with all sorts of risks and threats (Lofland, 1985:3; Musse and Thalman, 1997:39; Brown and Lewis, 1998:649; and Sharma, 2000:298). Being a limited space, that holds hundreds of millions of pilgrims at the specific time especially in Arafah, Mina and Mekah, the pilgrims and their movements inevitably have to be carefully, skillfully, and effectively managed. Otherwise, disasters such as human stampede and health problems originating from the crowd are inevitable1. In other events like sports, politics, and entertainment, even fights could also occur.Due to the above mentioned reasons, one may not reject the importance of crowd management in any case (Imran Khan, 2013), hence the emergence of various forms of crowd management is the need of the hour. Fruin, (1993), for example, proposed that all organizers, or any organization that is involved in crowd management to use FIST which contains four elements. Firstly, be alert at all time of the threats and risks of the crowd; secondly, having knowledge in crowd types that intend to be managed; thirdly, continuous monitoring; and fourthly, give a serious attention on time. Soo Chin Pin, Fazilah Haron, Siamak Sarmady, Abdullah Zawawi Talib and Ahamad Tajudin Khader (2010) suggest TRIZ Theory (in Russian, Teoriya Resheniya Izobretatelskikh Zadatch), which includes compartmentalization principles, nesting principles, pre-action principles, dimensional movement principles, and feedback principles. There are various studies conducted such as by Mohammad Yamin, M. Mohammadian, X. Huang, and Sharma (2008), Mohammad Yamin (2009), Mohamed Mohandes (2010), Alnizari (2011), Al-Hashedi A. H., Muhammad Rafie Mohd Arshad, Hasimah Hj Mohamed, and Ahmad Suhaimi Baharudin (2013), Nabeel Koshak and Akram Nour (2013), and Mohammad Rahami Roslan, Noor Asmawati Samsuri, Mohd Kamal A Rahim, Mohd Afiq Abdul Majid and Mohd Hazmi Mokhtar (2013) which suggest the use of Radio Frequency Identification (RFID) - a technology that is able to automatically identify and detect human beings, objects, businesses, and incidents using radio frequency (Finkenzeller, 2003; Hodges and McFarlane, 2005; Landt, 2005; and Hossain and Prybutok, 2008).However, the hajj crowd management should not be similar to the crowd management adopted in sports, political, and entertainment events. Unlike the crowd at sports, political, and entertainment events, the hajj pilgrims are all Muslims. The ultimate aim of all activities of each Muslim is for the sake of Allah Subhanahu Wa Ta'ala (SWT) to accomplish the pleasure of Allah SWT (mardhatillah), through implementations that are not in contrary to shari' ah (Yusuf al-Qaradawi, 1996). Since hajj is an Islamic religious activity, like any other Islamic activities, the hajj crowd management, logically, should be based on a concept that emerges from within Islamic epistemological and philosophical underpinnings, namely the Islamic crowd management itself (Muhammad Syukri Salleh, 2003). But what is meant by Islamic crowd management? How does the hajj crowd being managed now? How far does the current hajj crowd management system is in compliance to the Islamic crowd management?This paper attempts to seek for answers to these three questions. In doing so, the paper is divided into three main sections. Firstly, the concept of Islamic crowd management; secondly, the current practice of crowd management; and thirdly, the contemporary hajj crowd management system vis-a-vis the Islamic crowd management.THE CONCEPT OF ISLAMIC CROWD MANAGEMENT:The concept of Islamic crowd management has yet to exist indeed. …

Islamic Law and Political Ideology : Yusuf Al-Qaradawi's Renewed Interpretation of Islamic Prayer Laws

Islamic Law and Political Ideology : Yusuf Al-Qaradawi's Renewed Interpretation of Islamic Prayer Laws

Dhimmi Citizens: Non-Muslims in the New Islamist Discourse

Accounts of modern Islamic reformist currents offered by recent studies take for granted that Islamists have embraced the modern nation-state, and, relatedly, that there is consequently a rupture in Islamic discursive tradition. This article seeks to nuance these notions by examining “the new Islamist” discourse on the poignant question of non-Muslim belonging in an Islamic state. Not all Islamists have embraced the nation-state and its majoritarian and secular logics in quite the same way. Those who remain committed to making ijtihad from within the Islamic tradition, such as Yusuf al-Qaradawi, continue to offer a fundamentally different view of political authority than those republican Islamists, such as Fahmi Huwaydi and Tariq al-Bishri, who treat Islamic tradition as a mine of wisdom and source of republican values and inspiration rather than a coherent system of norm production. This difference can be detected even when they appear to substantially agree on a number of policies and aspirations, such as the accommodation of non-Muslims as not only tolerated but as nearly equal citizens in an Islamic state.

Islamic Law and Political Ideology

This article suggests a new way of looking at the preeminent methodological principles informing the oeuvre of Yusuf al-Qaradawi, the greatest Muslim scholar of our generation, specificallywith regard to his rulings for and about Muslims living in Europe.The case study presented here is taken from the field of Muslimprayer law, a field that has to date been subjected to very little research.By comparing the discussions of classical Muslim scholarson the topic with the new interpretations proffered by al-Qaradawi,one can notice the process of change undergone by the Shari‘ahconcerning prayer under extraordinary circumstances from Islam’searly days down to the present. We can also see how his politicaloutlooks have influenced his ruling on this issue and the discussionthereof among Muslims who do not reside in the West.

Islamic Law and Political Ideology

This article suggests a new way of looking at the preeminentmethodological principles informing the oeuvre of Yusuf al-Qaradawi,the greatest Muslim scholar of our generation, specificallywith regard to his rulings for and about Muslims living in Europe.The case study presented here is taken from the field of Muslimprayer law, a field that has to date been subjected to very little research.By comparing the discussions of classical Muslim scholarson the topic with the new interpretations proffered by al-Qaradawi,one can notice the process of change undergone by the Shari‘ahconcerning prayer under extraordinary circumstances from Islam’searly days down to the present. We can also see how his politicaloutlooks have influenced his ruling on this issue and the discussionthereof among Muslims who do not reside in the West.

HADIS SEBAGAI SUMBER HUKUM ISLAM (Studi Metode Komparasi-Konfrontatif Hadis-Al- Qur’an Perspektif Muhammad Al-Ghazali dan Yusuf al-Qaradawi)

This article discusses the idea of Muhammad al-Ghazali (1917-1996 M) in his book, al-Sunnah al-Nabawiyyah bayna Ahl al-Hadith wa Ahl al-Fiqh, and Yusuf al-Qardawi, Kayfa Nata‘amalu ma‘a al-Sunnah al-Nabawiyyah, about comparative and confrontative method in determining the qualiy of the text of hadith. Regarding the position of al Quran and Hadith, both scholars employ the same method that is understanding hadith based on al quran. Yusuf Al Qardawi’ theory which is in line the criticism of conventional hadith is devoted to balance Muhammad al Ghazaly’ theory which is controversial in the decision of correct hadith. Identifying the similarity and differences between the two scholars is useful in deciding which hadith deserves to be used as source of law after al quran. Kata kunci: Sumber Hukum Islam, Kritik Hadis, Hadis-al-Quran, Muhammad al-Ghazali, Yusuf al-Qaradawi

Islamic Perspectives on Democracy

On Islam and democracy, the controversy lies with the concept of sovereignty. Under liberal democracy, sovereignty is derived from the people; while in Islam God has the ultimate sovereignty. Muslim scholars have conflicting views on this topic. Conservatives like Sayyid Qutb believed that democracy is a Western institution which is inconsistent with Islam for it transgresses the absolute sovereignty of God. Seeing democracy as a Western concept with secular character led conservative Islamist thinkers to reject the idea of adopting a democratic system under an Islamic state. Those supporting a moderate view on the discourse like Yusuf al-Qaradawi argue that democracy allows Muslims to rule themselves according to their own beliefs and values in countries where they are majorities. In this essay, al-Qaradawi’s thoughts on Islam and democracy are explored to see whether democracy as a system of governance can contribute toward attaining the values of an Islamic social and political order.