LEGACY OF APOSTATES
Fiqh al-Ikhtilāf Perspective on Ḥanafī and Syāfi‘ī Opinions
DOI:
https://doi.org/10.22373/ijomafim.v2i2.4850Keywords:
inheritence, apostates, fiqh al-ikhtilāfAbstract
According to classical Islamic scholars, apostasy means aggression against the state and society because religion and state are unity. Therefore, properties belonging to apostates were taken over by Baitulmal, so they could not be inherited. Despite its meaning, nation-states that separated state and religion gave rise to individual apostasy without aggression. In this phenomenon, is the apostate's property inherited by his Muslim family? Referred to the Ḥanafī school of thought, property obtained before apostasy may be inherited, not after apostasy. But on the other side, the al-Syāfi'ī school of thought stated that Muslims can’t inherit an apostate's property. Related to this phenomenon, examining the opinions of these two schools of thought and their method of ijtihad was important. It found that both schools of thought used the bayānī approach. From the Fiqh al-Ikhtilaf perspective, the difference of opinions was diverse, not contradictory because Hanafi's opinion applied in siyasa.
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Al-Jaṣṣāṣ. Aḥkām Al-Qur’ān. Beirut: Dār Iḥyā’ al-Turaṡ al-‘Arabī, 1992.
Al-Jurjāwī. Ḥikmat Al-Tasyrī‘ Wa Falsafatuhu. Beirut: Dar al-Fikr, 1997.
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Al-Mīdānī, ‘Abd al-Raḥmān Ḥasan al-Ḥabnakah. Ḍawābiṭ Al-Ma‘rifah Wa Uṣūl Al-Istidlāl Wa Al-Munāẓarah. Damaskus: Dār al-Qalam, 1993.
Al-Nasā’ī. Sunan Al-Kubrā. Edited by ‘Abd al-Ghaffār Sulaymān Al-Nadāwī and Sayyid Kasrawī Ḥasan. Beirut: Dar al-Kutub al-‘ilmiyah, 1991.
Al-Qaraḍāwī, Yūsuf. Syarī‘at Al-Lslām Ṣāliḥat Li Al-Taṭbīq Fī Kulli Zamān Wa Makān. Cairo: Dār al-Ṣaḥwah, 1993.
Al-Qurṭubī. Al-Jāmi‘ Li Aḥkām Al-Qur‘Ān. Cairo: Maktabah al-Tawfīqiyyah, n.d.
Al-Rāzī. Al-Maṭālib Al-‘Āliyyah. Beirut: Dār al -Kutub al-‘Arabī, 1987.
Al-Samarqandī. Tuḥfat Al-Fuqahā’. Beirut: Dar al-Kutub al-‘ilmiyah, 1984.
Al-Suyūṭī. Al-Asybāh Wa Al-Naẓā’ir. Singapura: al-Ḥarāmayn, 1960.
———. Sunan Al-Nasā’ī Bi Syarḥ Jalāl Al-Dīn Al-Suyūṭī. Beirut: Dār al-Ma‘rifah, n.d.
Al-Syāfi‘ī. Al-Umm. Beirut: Dar al-Kutub al-‘ilmiyah, 2009.
Al-Syarbīnī. Mughnī Al-Muḥtāj Ilā Ma’rifah Ma’ānī Al-Fāẓ Al-Minhāj. Edited by Muḥammad Khalīl ‘Ītānī. Beirut: Dār al-Ma‘rifah, 1997.
Al-Syawkānī. Nayl Al-Awṭār. Cairo: Mustafā al-Bāb al-Halabī, n.d.
Al-Tirmiżī. Jāmi‘ Al-Tirmiżī. Riyad: Dār al-Salām, 1999.
Al-Zarkasyī. Khabāyā Zawāyā. Beirut: Dar al-Kutub al-‘ilmiyah, 1996.
Al-Zuḥailī, Wahbah. Al-Fiqh Al-Islāmī Wa Adillatuh. Jakarta: Gema Insani Press, 2011.
Al-Zuhaylī, Muḥammad. “Maqāṣid Al-Syarī‘ah Asās Li Ḥuqūq Al-Insān.” In Ḥuqūq Al-Insān Muḥūr Maqāṣid Al-Syarī‘Ah. Qatar: Wizārat Awqāf wa Syu’ūn al-Islāmiyyah, 2002.
Hasan, Mustofa, and Beni Ahmad Saebani. Hukum Pidana Islam Fiqih Jinayah. Bandung: Pustaka Setia, 2013.
Ibn ‘Ābidīn. Radd Al-Muhtār ‘alā Durr Al-Mukhtār Syarḥ Tanwīr Al-Abṣār. Edited by ‘Ādil Aḥmad ‘Abd Al-Mawjūd and ‘Alī Muḥammad Mu‘awwaḍ. Riyad: Dār ‘Ālam al-Kutub, 2003.
Ibrahim, Muslim. Pengantar Fiqh Muqaran. Jakarta: Erlangga, 1989.
Irfan, M. Nurul, and Masyrofah. Fiqh Jinayah. 3rd ed. Jakarta: Sinar Grafika, 2015.
Jan Hendrik Rapar. Pengantar Logika; Asas-Asas Penalaran Sistematis. Yogyakarta: Kanisius, 1996.
Manẓūr, Ibn. Lisān Al-‘Arab. Cairo: Dār al-Hadīs, 2003.
Poesporodjo, W. Logika Scientifika; Pengantar Dialektika Dan Ilmu. 2nd ed. Bandung: Pustaka Grafika, 2007.
Redaksi, Tim. Kamus Besar Bahasa Indonesia. 4st ed. Jakarta: Gramedia, 2008.
Sabil, Jabbar. Maqasid Syariah. Depok: RajaGrafindo Persada, 2022.
———. “Pendekatan Sirkuler Dalam Kajian Perbandingan Mazhab.” Media Syari’ah 18, no. 1 (January 2016): 89–128. http://jurnal.ar-raniry.ac.id/index.php/medsyar/article/view/1837.
Yāsir Ḥusayn al-Barhāmī. Fiqh Al-Khilāf Bayn Al-Muslimīn; Da‘wah Ilā ‘Alaqah Afḍal Bayn Al-Ittijāhāt Al-Islāmiyyah Al-Mu‘Āṣarah. Cairo: Dār al-‘Aqīdah, 2000.
Zaydān, Abd al-Karīm. Ḥuqūq Al-Afrād Fī Dār Al-Islām. Beirut: Mu’assasah al-Risālah, 1988.
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Published
2023-12-27
How to Cite
Nasrun, M., & Rizki, J. (2023). LEGACY OF APOSTATES: Fiqh al-Ikhtilāf Perspective on Ḥanafī and Syāfi‘ī Opinions. JoMaFiM: ndonesian ournal of aqasid and iqh uqaran, 2(2), 139–156. https://doi.org/10.22373/ijomafim.v2i2.4850
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