TABLE OF
CONTENTS
TABLE
OF CONTENTS................................................................................................. i
CHAPTER
I INTRODUCTION...................................................................................... ii
a.
Background................................................................................................................... ii
b .Paper
of Formulation..................................................................................................... ii
CHAPTER II DISCUSSION........................................................................................... 1
A. Understanding of Amr................................................................................................. 1
B.
Form of Amr................................................................................................................. 1
C.
Rules of Amr and Meaning.......................................................................................... 2
LIBRARY LIST............................................................................................................... 7
CHAPTER I
INTRODUCTION
A.Background
Islamic
law is universal . That is, Islamic law is a comprehensive legal and acceptable
to all Muslims as aqidah . Islamic law also contains and touches all aspects of
human life.The starting point or main source is the Qur'an and the Hadith ,
which is due to both the text in Arabic , then in understanding both the texts
needed a set of auxiliary sciences , including Arabic and methodology of
Islamic law called Usul al - Fiqhi .
In
the text of the Qur'an and hadith are found firmly pronunciation - enunciation
and pronunciation - enunciation implies a firm and yet no words that contain
more than one meaning ( musytarak ) . And some are mujmal. Conditions like
these that make the scholars must examine intensively before settling on the
rule of law .
In
the science of usul Fiqhi , the legal definition of the word of God is related
to the actions of mukallaf that the pressure to do something meaningful
commands that must be done , or demands to leave something , which means the
ban and forbidden done , or provisions of law which should be permissible
meaning done and should be abandoned , and the ordinance of the law which makes
two related things and one of the cause or condition or obstacle to the other .
It
is clear that all of it is meant as a manifestation of God khitab contained in
the Qur'an and Sunnah an- . And in this case the scholars of usul managed to
lift the laws contained in both sources . Efforts they do are the rules of fiqh
made in order to be easily understood , so that God 's law can be implemented
.
Among
the scholars of jurisprudence , the law sometimes concerned with the act
mukallaf which is a demand to do something that is known as al - Amr , or
demands to leave something to be known as al - Nahyu . Good command ( al - Amr
) or prohibition ( al - Nahyu ) . Each has its consequences , such as the
promise of reward or threat of punishment in the afterlife . Do's and don'ts in
it has always offered a reply of heaven and hell .
Therefore, it is very important to know the nature and purpose of each command or prohibition in the texts of the Qur'an and the Prophetic traditions .
Therefore, it is very important to know the nature and purpose of each command or prohibition in the texts of the Qur'an and the Prophetic traditions .
B.Paper of
Formulation
1.Understanding of Amr
2.Form of Amr
3.Rules of Amr and Meaning
CHAPTER II
DISCUSSION
DISCUSSION
A.Understanding of Amr
Etymologically amr means the command . Meanwhile, according to the
terminology is :
الأمر طلب الفعل من الأعلى إلى الأدنى
"
Amr is the act of asking for work from a higher level to a lower level. "
or can be defined ,
or can be defined ,
اللفظ الدال على طلب الفعل على جهة الإستعلاء
B.Form
of Amr
In terms of shape , then al - Amr shiyagh be divided by four [2], namely :
1 . Amr ficil
Syighot Amr al - amr ficil are using , such as the word of God , QS . Al - Baqarah ( 2 ) , 43 :
In terms of shape , then al - Amr shiyagh be divided by four [2], namely :
1 . Amr ficil
Syighot Amr al - amr ficil are using , such as the word of God , QS . Al - Baqarah ( 2 ) , 43 :
وأقيموا الصلاة وءاتوا الزكاة واركعوا مع الراكعين
"
And be steadfast in prayer , pay the zakat , and rukulah with people bowing
" .
أقيمو pronunciation and ءاتو in the verse form of ficil Madhi ficil amr أقام and أتي .
أقيمو pronunciation and ءاتو in the verse form of ficil Madhi ficil amr أقام and أتي .
2 .
Ficil mudhari ' which entered lam al - Amr , as the word of God , QS . Al -
Imran ( 4 ) : 104 :
ولتكن منكم أمة يدعون إلى الخير ...
"
And let a party Then there are among the people who call to virtue ... "
From the above verses can be seen that the pronunciation is ficil mudhari ولتكن who entered lam al - Amr .
From the above verses can be seen that the pronunciation is ficil mudhari ولتكن who entered lam al - Amr .
3 .
Isim mashdar in lieu of ficil al - Amr
Mashdar pronunciation meaningful as al - amr , such as the word of God , QS . Al - Isra ' ( 15 ) : 23 :
Mashdar pronunciation meaningful as al - amr , such as the word of God , QS . Al - Isra ' ( 15 ) : 23 :
وقضى ربك ألا تعبدوا إلا إياه وبالوالدين إحسانا ...
"
And your Lord has decreed that you not worship except Him , and let your father
do good in mothers with the best ... "
إحسانا pronunciation in the above verse is a form of the word احسن mashdar - يحسن which means do good .
إحسانا pronunciation in the above verse is a form of the word احسن mashdar - يحسن which means do good .
4 .
Isim ficil al - Amr
The point is shaped isim pronunciation , but interpreted with ficil , for example :
The point is shaped isim pronunciation , but interpreted with ficil , for example :
عليكم انفسكم لايضركم من ضل اذاهتديتم
"
Take care of yourself , not the perverted it will harm you if you got a clue
..... ( Surat al - Mai'dah : 105 ) .
Meanwhile, according to Bik Khudari in his book Tarikh al tasyri '
, delivered in a variety of styles or editors include:
a)expressly
commands using the word amara ( أمر )
90 . Verily Allah tells ( you ) to be fair and do good , giving to kinsfolk , and God forbid from indecency , kemungkaran and hostility .
90 . Verily Allah tells ( you ) to be fair and do good , giving to kinsfolk , and God forbid from indecency , kemungkaran and hostility .
b)
The order is in the form of news that the act is obligatory upon a person by
using the word kutiba ( كتب ) . QS . Al - Baqarah : 183
بايها الذين امنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون
"
O you who believe fasting is obligatory upon you as required to those before
you, that ye pious . ( Surat al - Baqara : 183 )
c) An order by using the word faradha ( فرض / oblige ) . Al-Ahzab/33 : 50
50 . Indeed ... we know what we has been appointed for them their wives and their slaves so that no difficulty for thee . ..
c) An order by using the word faradha ( فرض / oblige ) . Al-Ahzab/33 : 50
50 . Indeed ... we know what we has been appointed for them their wives and their slaves so that no difficulty for thee . ..
C.Rules
of Amr and Meaning
1.First rule : In principle suggests mandatory injunction
1.First rule : In principle suggests mandatory injunction
الاصل فى الامر للوجوب
"
Basically, it shows the mandatory injunction . "
إلا ما دل دليل على خلافه
Unless there qarinah Amar lafadz can divert it from meaning to
meaning other mandatory , it shall be transferred to another meaning as desired
by the qarinah , among others, as follows[3] :
TM . Hasbi ash - Shiddieqy detailing al - Amr shiyagh content into 15 forms , among others[4]:
a. للندب (
nadb , advocate ) , as the words of Allah QS . Al - Nur ( 24 ) : 33 :
... فكاتبوهم إن علمتم فيهم خيرا ...
"
... Be ye made a treaty with them if you know there is good in them ...
"
b . للإرشاد ( irsyad , hint ) , as the words of Allah QS . Al - Baqarah ( 2 ) : 281 :
ياأيها الذين ءامنوا إذا تداينتم بدين إلى أجل مسمى فاكتبوه وليكتب بينكم كاتب بالعدل ...
"
O you who believe , if you do not bermuamalah in cash for the specified time ,
you ought to write it down , and let a writer write it down between you with
the right ... "
c . للإباحة (
ibahah , permissibility ) , as the words of Allah , QS . Al - Baqarah ( 2 ) :
187 :
كلوا واشربوا ... ...
"
... Eat ye and drink ye ... "
d . للتهديد (
tahdid , threats ) , as in QS . Fushshilat ( 41 ) : 40 :
اعملوا ما شئتم ... ...
"
... Do that which you want ... "
e . للإكرام (
chromatised , glorify / invite ) as the word of God QS . Al - Hijr ( 14 ) : 46
:
ادخلوها بسلام ءامنين
"
Go into safe haven with tranquil "
f . للتعجيز (
ta'jiz , weaken ) , as in QS . Al - Baqarah ( 1 ) : 23 :
فأتوا بسورة من مثله ... ...
"
... Then bring the letter like it
...
"
g . للتكذيب (
takzib , deniers ) , like in QS . Al - Baqarah ( 1 ) : 111 :
... قل هاتوا برهانكم إن كنتم صادقين
"
... Let's say show us your proof if ye are truthful "
h . للدعاء (
prayer , supplication ) , like in QS . Al - Baqarah ( 2 ) : 201 :
ربنا ءاتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب الن
"Our
Lord , grant us good in this world and good in the Hereafter "
i. للتسخير (
taskhir , insulting ) , as Allah says :
كونوا قردة خاسئين
"
Be ye apes, despised " .
j. للتسوية (taswiyah, likening) . Allah SWT says :
فاصبروا او لاتصبروا سواء عليكم
"
.......... Then either you are patient or not , the same to you ... " .
k. للإلتماس (
iltimas sense, that demand from a person to other levels).
"Stop first, let us weep at the memory of the loved one in siqtilliwa between Dakhul and Haumal". (Poem Umruul Qais).
"Stop first, let us weep at the memory of the loved one in siqtilliwa between Dakhul and Haumal". (Poem Umruul Qais).
l. للإمتنان ( imtinan , favors ). Allah SWT says :
فكلوا مما رزقكم الله حلال طيبا
"
So eat of the lawful and good of the sustenance which God has given to you .
"
m . للتفويض ( tafwidh , handover ). Allah SWT says :
فاقض ماانت قاض
"
So decree whatever you decide . "
n. للتكوين (takwin, creation) . Allah SWT says :
كن فيكون
"
So be it, then so be it . "
o. للتلهيف :
amr shows talhif sense , the statement upset . Allah SWT says :
موتوا بغيظكم
"Death
to you , rage . "
2.Rule
Two: Repetition in messenger
a)
In principle Amar ( command ) do not require repeated
الاصل فى الامر لا يقتضى التكرار
"
Basically it does not want the command over and over he repeated the work
required . "
for example :
" And complete the Hajj and Umrah for Allah . " ( Surah Al - Baqarah / 2 : 196 )
for example :
" And complete the Hajj and Umrah for Allah . " ( Surah Al - Baqarah / 2 : 196 )
Command Hajj and Umrah are not obligatory done many times, but just
once , for the agents it only requires us to do so .
b )
Amar ( command ) it requires repeated
الاصل فى الامر يقتضى التكرار مدة العمر مع الامكان
"
Basically, the command requires repeated acts over and over while they
requested the ability for life . "
for example :
" If you're Wash berjunub . " ( Surah Al - Maidah / 5 : 6 )
" Work of prayer after the sun slips " ( Surat al - Isra ' / 17 : 78 )
for example :
" If you're Wash berjunub . " ( Surah Al - Maidah / 5 : 6 )
" Work of prayer after the sun slips " ( Surat al - Isra ' / 17 : 78 )
3.
Third Rule
الامر بالشيئ امر بوسائله
"
The command to do something meaningful commands also work intermediaries .
"
For example :The command means the command prayers for ablution , because ablution is a requirement legitimate prayer .
For example :The command means the command prayers for ablution , because ablution is a requirement legitimate prayer .
4.Fourth
Rule
الاصل فى الامر لا يقتضى الفور
"
Basically the command ( Amar ) was not demanding implemented immediately.
"
for example :
"Whoever among you is ill or is in traveling far , let 's make up the fasting on other days . " ( Surah Al - Baqarah / 2 : 184 )
for example :
"Whoever among you is ill or is in traveling far , let 's make up the fasting on other days . " ( Surah Al - Baqarah / 2 : 184 )
Fasting Ramadan is abandoned it may be delayed to do it , as long
as it does not shirk work and before entering the next Ramadan .
5.Fifth Rule
الامر بعد النهي يعيد الاباحة
"
The command post ban showcase . "
for example :
for example :
كنت نهيتكم عن زياررة القبور الا فزورها
"
Once I forbid you religious visit to the tomb , now pilgrimages . "
(Muslim )
" And when you have completed the Hajj , so hunt . " ( Surah Al - Maidah / 5 : 2 )
" And when you have completed the Hajj , so hunt . " ( Surah Al - Maidah / 5 : 2 )
Based on the two above description , it can be explained that after
the ban was legal order is not obligatory or permissible , such as graves and
hunting pilgrimage after pilgrimage .[5]
LIBRARY LIST
1.Effendi Satria. Ushul Fiqh, (Jakarta:
Kencana, 2005)
2.Yahya Muhtar, Dasar-Dasar
Pembinaan Hukum Fiqhi Islam, (Bandung: al-Ma’arif, 1986)
3. Ash-Shiddieqy Hasbi.TM, Pengantar Hukum Islam, (Cet. I; Semarang:
PT. Pustaka Rizki Putra, 1997)
4.Departemen Agama RI, Al-Qur’an dan Terjemahnya (Jakarta: PT.
Tanjung Mas Inti, 1993)
[2]
Muhtar Yahya, Dasar-Dasar
Pembinaan Hukum Fiqhi Islam, (Bandung: al-Ma’arif, 1986), h. 191-192.
[4]
TM. Hasbi ash-Shiddieqy, Pengantar
Hukum Islam, (Cet. I; Semarang: PT. Pustaka Rizki Putra, 1997), h. 327-328.
[5]
Muhtar Yahya, Dasar-Dasar
Pembinaan Hukum Fiqhi Islam, (Bandung: al-Ma’arif, 1986), h. 196-198.
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