This lecture introduces the fundamental sources of Islamic law – the Qur'an, Hadith, Ijma (consensus), and Qiyas (analogy) – and explains their historical development and methods of interpretation, emphasizing Islam's adaptability and relevance to contemporary life.
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[Music]
Peace be upon you and Allah be upon you .
.
Dear fellow
students of TPB Universitas Padjajaran
in 2025. Alhamdulillah, on
this occasion, I, Mr. Arif
Fakrudin, Secretary General of MUI, will deliver a
course related to
Islamic religious education, namely the Al-Qur'an ee Al-Hadis
and ijtihad as a source of law in
Islam. Firstly, it is necessary to understand
that Islam as a
religion certainly has sources of
law. where with that source of law
then all aspects of
a Muslim's life in all lines of
life, both in personal,
family, then community aspects and up to
national life and even
between countries. So,
everything from private to national to global or mondial is also
included in Islamic law.
Worldly affairs to ukhrawi affairs are also included
in Islamic laws.
In fact, the sources of the rules of
life for a Muslim can be
seen from two hadiths when the
friend Muad bin Jabal was
assigned by the Prophet to Yemen.
So when Islam began to develop,
began to spread from Makkah to Madinah,
this is a very famous hadith,
namely that the friend Muad bin Jabal was sent
to Yemen. Then the Prophet asked, "What will
you do if you are faced with a legal problem?
That's the term the Prophet is exercising
. If you are in Yemen, you will be
far from Mecca and Medina, how will
you make a decision
based on Islam? Then the companion of
Muad bin Jabal ee answered that aqdi
bikitabillah. I rule by the book of
Allah, namely the Qur'an. One source of
Islamic law here is the Qur'an. Then
the Prophet said,
"Faillam yakun fi kitabillah." If you
don't find a textual rule in
the Qur'an, then what will you do?
do?
Then the companion of Muad answered, "I
rule by the sunnah of the Messenger of Allah
Muhammad sallallahu alaihi wasallam."
Fabisnati rasulillahi sallallahu alaihi
wasallam. Two are found. So the source is the
Qur'an and then the hadith or sunnah of the
Messenger of Allah. Then the Prophet said, "If you
don't find an answer in
the hadith or sunnah of the Messenger of Allah, then what will
you do?" right. Faillam
yakun fi sunati Rasulullah sallallahu
alaihi wasallam. Then the companion of
ee Muad said or answered, "I
will do ijtihad
and not be excessive in ijtihad."
So this is the third source,
namely ijtihad. Ijtihad can be
broken down to mean
ijmak and iias. So in the creed of
Ahlusunah wal Jamaah, the sources of Islamic law
are four, namely the ee Quran,
then the sunnah, and ijma. Ijma is
agreement and the metaphor is an analogy
that the source of Islamic law is a
reference for all Muslims
wherever they are and whoever they are.
Regardless of tribe, race, or
language, the sources of
law are four, the Qur'an, hadith,
and ijm and metaphor. This metaphor is a
breakdown of ijtihad from the hadith from
Muad bin Jabal. The Qur'an is the
holy book of Muslims e which
in some definitions is the Qur'an
hua kalamullah almunazzal ala Sayyidina
Muhammadin sallallahu alaihi wasallam.
that the Qur'an is the word of Allah
revealed to the Great Prophet Muhammad
sallallahu alaihi wasallam. And even
in another definition, the Qur'an
is a holy book that
rewards not only those who
read it but also those
who hear it. For Muslims, the
holy book of Islam is
called the Qur'an itself.
This is certainly what
fellow students need to know.
What is known now is that the Qur'an
seems to be in the form of a
mushaf that has
a cover, what is divided into
pieces, there is a physical paper
until now. In fact, if we
pay attention, the phases of the
holy book of Muslims did not immediately
become the mushaf that
we now hold. There were
previous phases of the journey that are quite interesting
to study. For example,
Sheikh Manna Alqathan mentioned here in the
book Mabahit fi Ulumil Quran that the
Qur'an can actually be seen
from the aspect of its descent into two.
Later, the third one will be specific.
The first is the inzali phase.
The inzali phase is the global revelation of the Qur'an
from the lauhil mahfud ya ee
divine tomb where Allah has authority
to the Baitul Izzah. Baitul Izzah is in the
heavens of the world as a form of glorification
of the Koran. So,
in this inzali phase, the Koran
has actually been revealed globally. Descending from
lauhil mahfud to the sky ee Baitul Izzah.
So, when there is the al-Qadar verse,
inna anzalnahu fi lailatil qadr, then
actually here the Qur'an has been
revealed globally, 30 juz here
use anzalna. So anzala yunzilu
inzalan. Yes, this is where it
all goes down. So, then in the second phase,
namely from Baitul Izzah, it
was then revealed to the Prophet Muhammad
through the Angel Gabriel in stages.
Well, the phase of the Al-Qur'an descending
gradually by seeing the Al-Qur'an descending
in Mecca is called verses
Makkah. Then, when the Quran was revealed
in Medina, the verses are called
Madaniah verses. This is called the
tanzili phase, namely the Quran
was revealed gradually to the Prophet
Muhammad sallallahu alaihi wasallam from the
angel Gabriel over 23 years. Yes,
13 years in Makkah and 10 years in
Medina, right? Well, according to the
needs or events faced
by the Prophet Muhammad. So, for example,
the Prophet Muhammad was once asked by humans what is
life? Then the Prophet Muhammad
received the answer while waiting
for the revelation to come down. Then the revelation of
the Quran was revealed. Yasalunaka aniruh.
So, when the Quran was
revealed in this tanzili phase, it was based on what
the needs and challenges of the
Prophet Muhammad's da'wah were, looking at the locus
and tempus like that. So
in the verse of the Quran it is stated that wzalna
alaikal kitaba tibyanan ya likulliin
wuda warahmah wro lil muslimin. Well,
here the wording is called nazzala.
nazzala.
nazala yunazilu tanzilan. So this
was revealed gradually and ee
was adjusted to its tempus and locus.
Well, the third one is what
we just saw, that is,
after the Qur'an was revealed gradually,
then someone wrote it down. The
companions of the Prophet recorded the
Qur'an, recorded the revelations on bones,
bones,
some recorded them on the skins of animals, on
animals, on
rocks, and so on. Well,
then we reached the phase where Sayidina
Umar lobbied Sayidina Uthman.
What was it for Uthman? To immediately
organize the scattered revelations
. Some were kept or
memorized by the companions. Well, but
then because of
the war that occurred, many of the companions
who had memorized the Qur'an
died, there was concern that the Qur'an
would not be transmitted or
transferred ee perfectly in the
following times. Well,
it was Sayidina Umar's concern that was then
conveyed by Sayidina Uthman that it was
important for the Qur'an to be immediately be written down.
N here is very famous, yes,
Sayidina Uthman once asked,
"Are you going to do something
that was never exemplified by the
Prophet himself, Sayidina Umar?"
So, Sayidina Uthman was still worried
about doing something new that was
never exemplified by the Prophet.
In the time of the Prophet, there was no
written Qur'an, compiled in a single
mushaf, that was never. Well, this is what
Sayidina Uthman used as a reference.
The Prophet never
ordered that. But Sayidina Umar,
because they were both friends as friends of the
Khulafa Rasyidun, both had their tests
and feel. In fact, what the
Prophet meant was as long as it did not conflict
with the intent of Islam. And even though the Prophet
did not carry it out, but this is important ee
that the worry that if the number of memorizers of the
Qur'an decreases, then there is
also a worry that the Qur'an will
experience a reduction. Well, so that
over time Sayidina Uthman
gained enlightenment, maqasidus
Sharia. What was the significance of Sayidina
Umar's intention? The Qur'an was recorded or
codified into a
single Mushaf. That's when the
Mushafi period began.
The codification of the Qur'an
was carried out during the time of the Prophet Muhammad in
two ways. First, codifying
the Qur'an in one's heart through
memorization and recollection. The Prophet himself
had already indicated that the Qur'an
must be preserved in its entirety, from the first juz'
to the last 30's. But how
? Memorizing. What does "inwardly" and
memorizing mean? Preserving
the Qur'an. Second,
codifying the Qur'an in a written form
through writing and recitation.
This is mentioned in the analysis of Sheikh
Muhammad Ali Asabuni in his book Atiban
fi Ulumil Quran. So, during the Prophet's time, there was
already an intention that it was
important to preserve the Qur'an
itself. So, if we categorize
the era of the Prophet, the Prophet himself had
already done so. In the aspect of hadith, yes. In the
aspect of hadith, if we were talking about the Qur'an, the
Qur'an during the Prophet's time was
actually preserved through
memorization and then through the
period of the companions, ee Sayidina, what? Umar
and Uthman, the famous ones. So the
Uthmani Mushaf that has been passed down to us
today is called the Uthmani Mushaf.
Well, then ee continued to what ee
caliph after Uthman had
finished. Well, then ee became the
Quran Mushaf. Well, then for
the hadith, yes. So the second source of Islamic law is the
hadith. Hadith also
experienced codification. So
what was recorded was not only the Qur'an, what was
written down was not only the Qur'an,
but also hadith. First, the
Prophet also forbade ee if
hadith were recorded, because he was worried that it would
confuse which was the Qur'an and which was the hadith.
But then after that, the Prophet's intention was
not to forbid it, but rather to prevent
confusion or inability to
distinguish between the Qur'an and
hadith. However, if one can differentiate, then it is
not actually prohibited by the Prophet. That is
where the hadith, as
the sayings of the Prophet, which became a
very authoritative tool or device
for explaining the meaning of the
Qur'an, began to be recorded. Well, this was
during the era of the Prophet, the Prophet also
intended to record the hadith.
Because during the Prophet's time, there were many
sayings or
statements of the Prophet in agreements
agreements
with, negotiations or
negotiations with the
infidels of Quraysh and so on,
including the hadith of the Prophet, which were
also recorded and written down. So,
there were areas of the Companions and
areas of the Tabi'in. The writing of hadith was
actually carried out by Umar bin Abdul
Aziz, the Umayyad Caliph at
the end of the first century Hijriah.
He sent letters to various
regions under his authority. This is one
of them to Abu Bakr bin Hazam,
the governor of Medina. He stated, "
O Abu Bakr bin Hazam, search for
all the hadith of the Prophet and write them down.
I fear that this knowledge will be lost and
the scholars will die." So the same
spiritual atmosphere is the same as
Sayidina Umar who was worried that many of the
memorizers, the companions who memorized the Qur'an, had
died, so he was worried that there
would be a reduction in the Qur'an.
Well, this is the context of Sayidina Umar
bin Abdul Aziz. The same thing applies to hadith
. Well, this can be seen in
Muhammad bin Ismail Albukhari in
his Sahih Bukhari. Well, from that time on,
the recording of hadith was carried out
massively. So, even when
the Prophet was still alive and the Prophet also, what are
his statements and
his policies in
those negotiations were also
recorded. That's what is called, yes,
the hadith of the Prophet was already recorded during the time when the
Prophet Muhammad was still alive.
So what Umar bin Abdul
Aziz did was not contradict what the
Prophet himself stated
even though the Prophet had passed away. Well, it
turns out that until now, thank God,
we can get a
very important legacy in preserving hadith.
There is Kutubus Sittah, there is Sahih Bukhari,
Sahih Muslim, right up to the six books
sahih, those six authentic hadith books.
Alhamdulillah. This is the philosophy we can
see, for example, from Imam Syafi'i,
why did the Prophet's hadith
need to be written down, needed to be codified?
codified?
Imam Syafi'i said that iklamu
rahimakumullah anal ilma ya yaniddu kama
tanidul ibl. Indeed, the knowledge
stored in our heads, stored
in our chests, stored in what is
in our hearts will run like a camel.
camel.
It will leave our memory, will
leave our hearts, will
leave our hearts as a camel
runs fast. Maybe
human beings are like children. Humans are like
children, depending on their mood, and
sometimes illness can reduce
their memory. So, therefore,
make this here called
faj'alu alutuba lahu humatan wal aqlam
alaihi ruat. So make books
as pastures and ink as their shepherd.
their shepherd.
That's the key to codification
to be compiled into books or
those books. So, So, this is the philosophy of Imam
Shafi'i that was then used. Alhamdulillah, the
Alhamdulillah, the
first source of Islamic law, the Qur'an, is
preserved. The second source of Islamic law, the
hadith, is also preserved to
this day. This is what
Allah Subhanahu wa Ta'ala once promised, that
I leave this Prophet Muhammad (peace be upon him) as a legacy
to you Muslims: two things, right?
Lantillu Abada
Bihima. You will not be
led astray forever if you
hold fast to the Qur'an and the
Sunnah. Now, this is related
to the Prophet's writings. Now,
we will talk about the
method of interpreting the sources of Islamic law
itself. So, what is the method?
Earlier, there was the Qur'an, there was the hadith, there was the consensus (ijma),
there was the consensus (iias). So, Muslims, or
a Muslim, in understanding the source of
law, namely the Qur'an, are understood
together with other verses of the Qur'an, right? That's
the first, which is the best. Then,
second, we understand the Qur'an
with the hadith as the second pyramid.
Then, third, understand the Qur'an
with the consensus (ijma). And fourth is
to understand the Qur'an with iias. Now, this
all becomes hierarchical, yes. If there is
a question or problem, it can be answered
in the Qur'an, well, that is already very
authoritative. But if an explanation is needed
from the hadith, then what?
Explain through the hadith or
then ijma and qias. So the order is like
that. Fellow students
, now we want to understand the
second source of Islamic law, namely the
sunnah of the Prophet Muhammad. What is its character
like? Well, the character here
is the hadith of the Prophet
or the sunnah of the Prophet. The Prophet tended to be non-permissive when it
came to something new but good .
.
This means it doesn't have to be rigid, it has to be
exemplified by the Prophet. If it wasn't
exemplified, it's not allowed. The Prophet wasn't like
that. Basically, if there was something
new, even if it wasn't exemplified
by the Prophet, but it was good, didn't
conflict with Islam, didn't
conflict with the goals of Islam, the
Prophet was relatively willing to allow it.
Unless the new thing
contradicted Islamic teachings, then it was
certainly not permitted.
Now, regarding something new but
deemed dangerous, then The Prophet Muhammad (peace be upon him)
tended to be strict. Something new,
but it contradicted Islamic law and the
Prophet's example. The Prophet Muhammad (peace be upon him) was usually firm
in disallowing it. That's
the character of the Prophet's Sunnah. So, it doesn't
always have to be exactly the same as the
Prophet's example. If it's never
been exemplified, it's not permissible. It's not always like
that. Here's an example, for example,
regarding the sunnah of praying two rak'ahs
after ablution. There's a
hadith from Abu Hurairah. The Prophet Muhammad (peace be upon him)
once said to his companion Bilal,
"O Bilal, tell me about the
deed you did in Islam for
which you most expect reward.
Because I heard the sound of
your two sandals in heaven. Yes, the Prophet
saw Bilal's friend. What was
Bilal's secret? What kind of practice does he like? How
come I've already heard the
sound of his sandals? Even though this is the Prophet Muhammad, he was the
first person who entered
heaven. What's the secret? Well, this is where
Bilal's friend
said that there is no deed that
I do that I hope for the
reward for most except that I purify myself at
night or during the day. I will certainly perform the
prayer with the ablution as it has
been prescribed for me. Even though
the Prophet Muhammad never gave
this example. So there is the sunnah prayer of ablution.
The Prophet never
Well, this is also related to the hadith
related to the Prophet, who advised that
if you pray in congregation, it should not be
too long. Because when praying in congregation,
for example Friday prayers, it is
sunnah, even though it is
sunnah that the prayer readings are longer
than the sermon. However, in
principle, don't let ee activities
in Islam, worship activities in
Islam make the people who do them
feel less happy.
Well, here the history states that
a man came to the Prophet and
said, "He said that I did not
join the congregational morning prayers because the
priest had read a long
letter to us."
So Abu Mas'ud never
saw the Prophet say, "O
people, he, indeed among
you there are people who cause
other people to run away." So the Prophet was worried
that during worship, the person who was
worshipping alone would not feel comfortable with his
worship. For example, because the prayer is long,
long,
the congregation is restless, right? He still has
important work, he still has
responsibilities at home, he might still be
cooking, afraid of burning himself and so on. So
what the Prophet taught and recommended was proportionate,
proportionate,
not too fast and not too
long. So the aspect of wasatiah here, namely
proportionality in worship,
is the sunnah of the Prophet Muhammad
sallallahu alaihi wasallam. In
Islam, I tend to choose things that are
not burdensome. If there are these two cases,
there is a hadith from Annas' friend,
Rasulullah, who said, "Yassiru wala
tuassiru wasyiru wala tunagfiru."
Yes, the Apostles said that
what are you? Be light in everything,
choose what is easy, what is light.
Don't make things difficult and then give
good news, don't make people
afraid and run away. Yes, wabasyiru wala tunaffiru.
tunaffiru.
Well, this is a hadith narrated by Bukhari and
Muslim. Ah, this is also a guideline in
Islam, that is, Islam that brings happiness.
happiness.
Don't let being a Muslim make things difficult
or even cause trouble for others. Well, that is also
not recommended in Islam. Here
in the hadith it is stated that
the Prophet Muhammad was not faced with a
choice between two things but
he chose the easiest of the
two as long as it was not a sin.
So if there are two things,
one is heavy and troublesome, the other is easy and light,
even though they are both
good things and not sinful acts.
The Prophet Muhammad tended to choose the easy,
choose the light. So, in
our religion, we should not be too
extreme in burdening ourselves,
making things difficult for ourselves, which will result in
us not being satisfied, not being
sincere in our worship, which is also not
permitted in Islam. Well,
Islam also forbids causing trouble,
right? Embrace Islam with joy,
embrace Islam with ease,
embrace Islam with happiness.
Because there are so many related arguments
in Islam. either in the
Qur'an or the hadith itself.
So, then in the context of how
to practice the teachings of Islam, this is
where it is called the realm of
fiqh. So if you have learned
how to practice,
practice the Al-Qur'an, how to
practice the sunnah, that is already in the realm of
jurisprudence. Therefore,
what are the five rules of jurisprudence in Islam? a kind of signpost,
yes, signs in a Muslim
practicing Islam. Namely, firstly, al
umuru bimaqasidiha,
namely that all the
deeds of a Muslim are measured
by his intentions and motivations.
Yes, here then, if the
act or worship has no
intention, then even if he is
tired, has carried out the worship for a long time,
if there is no intention, it
is considered that he did not carry out
the worship. Well, in this context it is
then mentioned that the intention of believers is to do
good deeds. A person's intention or motivation is
already very
dominant and is better than
carrying it out without that intention. Well,
then ee ya the second rule is alyaqinu
la yuzalu bisyaq. That belief
cannot be eliminated by ee
doubt. So this teaches
a Muslim that he must be confident in
all his actions. If it's good,
fine, you have to be sure. If it's not good, it's
not good, it should be abandoned. It also
has to be with conviction. So things
of this nature teach us the
values of integrity, right?
Integrity values. If earlier the
first motivation, the second. The third is
almasyaqqatu tajlibut taisir. In
practicing Islam, difficulties can
bring ease.
Well, then the fourth guideline of Islamic jurisprudence
is adoror yuzal. Dangers must
be eliminated, so they must not
endanger people. Well, then the
fifth is muhakkamah.
That local wisdom or good customs or
traditions can be a
preference in practicing religion or
in implementing Islamic law. Well,
then also in what context ee?
How to be Muslim in the
Indonesian context. Well, we have the
1945 Constitution, we have
Pancasila, which of course
didn't exist in the time of the Prophet, right? So
what? So,
between Islam and the
legal regulations in Indonesia, which one should we
choose? it's not a
question of which one to choose. But here we
can see, for example, as an
example, the government system, for example,
in Islam, there was a
caliphate system, right? But there are also
Islamic countries that still
practice the mamlakah or kingdom system.
kingdom system.
Does that ee conflict with the time of the
Prophet? Yes, it is not contradictory but different
but still Islamic, right? In reality,
now there is the kingdom of Saudi
Arabia, which is also Islamic, right? As a
closing in this course, I
convey that we should be
grateful for the character of Islam in
Indonesia which has
depicted practicing the Qur'an,
practicing the hadith of the Prophet, practicing
ijmak, the agreement of the scholars,
practicing metaphors, namely how to
communicate dialectically,
dialogically, I mean between
Islamic law and its society with its
traditions. Well, this is all
thanks to the transmission of da'wah from the Wali Songo
in the archipelago. Therefore, if we
may summarize, Islam
always adapts to the
development of the most current situation and conditions
in the field. Islam should not be
associated as an
outdated religion. ee religion that ca
n't what ee adapt to
new developments. Islam is not like that. But ee
alislam shihun liulli masa w eat.
Islam will always be able to
adapt and be able to be implemented according to
current developments in the field.
Islam inspires solutions, not
increasing burdens.
Islam enlightens, not blind.
blind.
Islam brings
these differences closer together, not distances them from each other .
.
Islam is one that brings people together, not one that
separates them. So, that's the
introduction to the
Islamic Religious Education course. I hope this can bring you
the understanding that being Muslim will
always be appropriate in this world
and the hereafter for Muslims wherever
they are. So that Islam, as its
name suggests, means reconciliation or
peace. Therefore, every
Muslim prayer ends with greetings to the
right and left. That means afsus
salam bainakum. Spread peace among
yourselves wherever you are.
That's all we can say.
Hadanallah wakum ajmain. Peace be upon you and Allah be upon you
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