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This study examines the evolution of fatwas issued by the Tarjih and Tajdid Council the Central Executive of Muhammadiyah in the economic sector from 1950 to 2017. This topic was chosen because of the significant impact of these fatwas in shaping economic practices among the Muhammadiyah community, especially in responding to social and economic changes over the past few decades. This research uses a qualitative method by collecting data from various sources, including books, articles, journals, and official documents of the Tarjih Council. The data obtained was analyzed in depth to map the distribution of fatwas, as well as explore the theoretical foundations and arguments of scholars used in the formulation of these fatwas. In its analysis, this study adopts the theory of fiqh to understand the basis of thinking behind fatwa decisions. The results of the study show that the fatwas of the Tarjih Council and the Central Executive of Tajdid Muhammadiyah in the economic sector during the period were divided into three main areas: Social Economy, Banking, and Investment. As-Sunnah (Hadith) is the basis that is most often referred to in these fatwas. In addition, this study identifies that the opinion of the Hanafi School is more dominant compared to other schools. This research contributes to increasing the understanding of fatwas in the economic field formulated by the Tarjih Council and the Central Executive of Muhammadiyah Tajdid, as well as showing a strict and selective process in issuing fatwas, especially in the economic sector. Penelitian ini mengkaji evolusi fatwa-fatwa yang dikeluarkan oleh Majelis Tarjih dan Tajdid Pimpinan Pusat Muhammadiyah di bidang ekonomi dari tahun 1950 hingga 2017. Topik ini dipilih karena dampak yang signifikan dari fatwa-fatwa tersebut dalam membentuk praktik ekonomi di kalangan masyarakat Muhammadiyah, terutama dalam merespons perubahan sosial dan ekonomi selama beberapa dekade terakhir. Penelitian ini menggunakan metode kualitatif dengan mengumpulkan data dari berbagai sumber, termasuk buku, artikel, jurnal, dan dokumen resmi Majelis Tarjih. Data yang diperoleh dianalisis secara mendalam untuk memetakan sebaran fatwa, serta menggali landasan teori dan argumentasi ulama yang digunakan dalam perumusan fatwa-fatwa tersebut. Dalam analisisnya, studi ini mengadopsi teori fikih untuk memahami dasar pemikiran di balik keputusan fatwa. Hasil penelitian menunjukkan bahwa fatwa-fatwa Majelis Tarjih dan Tajdid PP Muhammadiyah di bidang ekonomi selama periode tersebut terbagi menjadi tiga bidang utama: Ekonomi Sosial, Perbankan, dan Investasi. As-Sunnah (Hadis) merupakan dasar yang paling sering dirujuk dalam fatwa-fatwa tersebut. Selain itu, penelitian ini mengidentifikasi bahwa pendapat Mazhab Hanafi lebih dominan dibandingkan dengan mazhab-mazhab lainnya. Penelitian ini berkontribusi dalam meningkatkan pemahaman terhadap fatwa-fatwa di bidang ekonomi yang dirumuskan oleh Majelis Tarjih dan Tajdid Pimpinan Pusat Muhammadiyah, serta menunjukkan adanya proses yang ketat dan selektif dalam mengeluarkan fatwa, khususnya di bidang ekonomi.

The growing interest in permanent makeup, which provides a lasting and perfect appearance, has sparked concerns regarding its safety and compliance with Islamic beliefs. This study aims to elucidate the Shariah ruling on permanent makeup by employing a document analysis method to examine all relevant Shariah information, including Quranic verses, hadith, Islamic jurisprudence and fatwas. Consequently, this study examines the medical aspects of the procedure to gain a comprehensive understanding of the issue. This study employed document analysis to investigate permanent makeup procedures from both the medical and Shariah perspectives. The analysis of the Shariah perspective on tattoos and cosmetic procedures included a review of medical journals and websites addressing the practice, focusing on techniques, safety, and concerns associated with permanent makeup procedures. Additionally, fatwas concerning permanent makeup from Islamic scholars available on fatwa websites across the globe were analysed. This study concludes that Muslims should refrain from undergoing permanent makeup procedures because they involve skin penetration and the use of permanent pigments, making them comparable to tattoos, which are prohibited in Islam. This study on halal in cosmetic services adds to the existing body of knowledge in the halal industry, and pave the way for further research to be conducted on similar topics in the future. [ABSTRACT FROM AUTHOR]

Copyright of Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (CUIFD) is the property of Cukurova Universitesi Ilahiyat Fakültesi Dergisi (CUIFD) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Zarqa Journal for Research & Studies in Humanities is the property of Zarqa Journal for Research & Studies in Humanities and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Indonesian government designated the Covid-19 pandemic as a national-scale humanitarian disaster and implemented measures like physical distancing and large-scale social restrictions to stop the spread of Covid-19. These measures have social as well as religious implications such as for collective prayers and worships in mosques. In implementing the restrictive measures to prevent the spread of Covid-19 such as social distancing and lockdowns, the government was supported by a series of fatwas (rulings) issued by the Indonesian Ulema Council (MUI), which has the authority over religious matters. This article applied a qualitative approach to investigate the MUI fatwas on changing the worship procedures during the Covid-19 pandemic and their role in preventing the spread of Covid-19. The main data sources for this research are three MUI fatwas, government policy documents related to Covid-19, and statements made by the government and MUI leaders to the media. In the Islamic law context, the modification of worship rules and procedures was based on the emerging threat of the Covid-19 pandemic warranting legal dispensations. This article found that the MUI fatwas were in line with religious objectives, especially for protecting lives by breaking Covid-19 infection chains in accordance with the government’s social distancing policy. However, the MUI fatwas and circular letters from the Indonesian Minister of Religious Affairs on worship procedures during the Covid-19 pandemic have created a shift in religious practices for Muslims. [ABSTRACT FROM AUTHOR]

The Ottoman period represents an important period for fiqh and the history of fiqh studies due to both the new issues that emerged in this period and the different fiqh approaches and solutions that the Ottoman ulema brought to these issues. In the 16th century, one of the debates in which Ottoman legal thought manifested its liveliness, depth, and diversity was the debate over the validity (ṣiḥḥah) and bindingness (luzūm) of cash waqfs. In this context, many texts were written by prominent figures of the period such as Ibn Kemāl, Çivizāde, Fenārīzāde, Bālī of Sofia, Ebussuūd and Birgivī arguing in favor or against cash waqfs. Many contemporary scholars have studied, published, and evaluated the fatwas issued by them and the edicts (firmans) declaring the sultan's preferences. The purpose of this study is to provide a contribution to this rich literature by analyzing a Turkish treatise from an unknown author, which has not yet been cited as far as we are aware, and by publishing a transcription of the only copy that has been identified so far. Since the treatise opposing the validity and bindingness of the cash waqf does not disclose the author’s identity, the location and the date of composition, this study will initially present evaluations and possibilities regarding these issues. Reflecting on its basic features, scope, and primary addressees, answers will be sought to questions such as "who wrote the treatise and when during the debates", "can the text be attributed to Çivizāde, who banned cash waqfs during his tenure as kazasker (chief judge) or to a scholar close to him from ilmiyya (scholarly class)" and “can the text be considered a contribution to the cash waqf debates from outside Istanbul and Rumelia”. In his treatise, the author relies on ‘al-Hidāya’, one of the authoritative works of the Hanafi madhhab by following the annotated translation approach common in Ottoman scholarly circles, and includes the majority of his own evaluations in the last part of the treatise. This is the only text on the cash waqfs that makes mention of the concept of luzūm (bindingness) in its title, and this is the prominent lens through which the cash waqf is evaluated in the treatise. Also prominent in the treatise is the objection expressed to views that are attributed to Zufar. Rather than evaluating these views in terms of their attribution to Zufar, the author examines them within the context of Zufar’s general theoretical approach to the waqf, concluding that his views cannot be used to establish the cash waqf on a valid and sufficient basis. This article discusses the objections raised in the treatise by the unknown author in the context of cash waqf debates and evaluates whether they received responses in scholarly circles. [ABSTRACT FROM AUTHOR]

The research aims to study the consequences of actions as the objective framework that guarantees the integrity of the work of the mujtahid in downloading rulings on the actions of those who are responsible. This study came to answer the following questions: What is the reality of the concept of consequences of actions? Is it legally valid? What is the effect of the consequences of the actions in the answers of Al- Salmi in Sharia politics? What is the extent of the presence of the consequences of actions in the answers of Imam Al-Salmi and his fatwas related to Sharia politics? The research has reached results, perhaps the most important of which are: the consequences of actions derive their legitimacy from the Qur'an and Sunnah, and it is not possible to download judgment on the actions of the taxpayers and their actions by simply looking at the incident without looking at its expected results in the future, and that Al-Salmi employed the origin of the consequences of actions in his answers in directing some of the sayings of scholars And in explaining his sayings, the presence of the origin of the consequences of actions and its fundamentalist, jurisprudential, and intentional rules is noted in his various answers related to Sharia politics. [ABSTRACT FROM AUTHOR]

This article explores the life and contributions of Mohammed al-Shazli al-Casantini, a literary judge in Algeria during the French occupation. It emphasizes the significance of the Islamic judiciary in Algeria and the French administration's efforts to exert control over it. Al-Casantini, who was appointed as a judge by the French authorities, played a crucial role in the judicial system and had close ties with French officials. The article also discusses three important trips made by King Louis Philippe El-Shazly, a French ruler in Algeria during the 19th century, which aimed to showcase French civilization, provide medical treatment, and support Emir Abdelkader during his imprisonment in France. Additionally, al-Casantini served as the director of the Ketanian School in Constantine, a government institution for teaching Arabic and Islamic sciences. He was known for his poetry, letters, and scientific mindset, and he expressed an appreciation for French culture and laws, as well as a inclination towards reform. [Extracted from the article]

The awareness to fulfill the rights of people with disabilities (PWDs) in Indonesia has increased significantly recently. To address concerns regarding the rights of individuals with disabilities, Indonesia's two most prominent Islamic organizations (Nahdlatul Ulama and Muhammadiyah) have released fatwas on Islam and disabilities. NU published Fiqih Penguatan Penyandang Disabilitas, while Muhammadiyah prepared its Fikih Difabel. Previous studies have neglected a critical area of intersection between Islamic law, women, and disability issues. This article explores the contribution of women with disabilities in formulating these fatwas and how they tackle problems relevant to women with disabilities. Based on textual analysis of those fatwa and field research, the paper argues that although women with disabilities have been involved in the drafting, their participation has been limited. Only a few were engaged in making NU's Fiqih Penguatan Penyandang Disabilitas; only limited types of disabilities were involved in Muhammadiyah's Fikih Difabel. As a result, this study found that the fatwas on the issues related to women with disabilities are comparatively less extensive. They leave room for developing a more women-friendly Fikih Difabel in the future. [ABSTRACT FROM AUTHOR]

An illegitimate child is born outside of legal marriage by both parents, as a result of adultery. The implication is that their rights in the Islamic law are hindered, such as inheritance from their biological father. However, is it the child's right to be categorically denied from receiving his biological father's estate? What is the alternative in syarak, in caring for their welfare? This study will analyze the ruling of illegitimate child inheritance from a syariah perspective, and thus propose some solutions to the problem. This study applied a qualitative approach using the library research method. The findings were obtained from articles, cases from the Syariah Court, acts, enactments, and analysis of fatwas in Malaysia. To achieve this objective, interviews were also conducted with a takaful consultant and an executive from the Amanah Raya Berhad (ARB). This study found that the instruments of hibah takaful, will, trust or testamentary trust can be implemented in Islamic estate planning to safeguard the welfare of an illegitimate child. [ABSTRACT FROM AUTHOR]

The rapid and unprecedented progress in the field of science and technology has ushered in innovations affecting virtually every facet of life. Prior to the era of globalization, all kinds of financial issues were perceived as having singular dimension, solvable within the confines of their respective fields. However, in contemporary times, multifaceted aspects characterize nearly every such issue. For instance, the initiation of a marriage contract may prompt concerns about the medical checkup of the contracting parties. Similarly, advancements in medical science, such as the introduction of test tube baby treatments, present challenges regarding Shariah compliance in both non-Muslim and Muslimmajority countries. Financial matters undergo a similar transformation, evolving from individual transactions to intricate series of contracts within contracts. Addressing these complexities within the framework of Shariah law poses challenges, raising questions about the preparedness of scholars from traditional madrasas to navigate contemporary financial intricacies. This study seeks to analyze these multifaceted aspects, aiming to propose a methodology for issuing Shariah-compliant fatwas in the context of the finance industry in Pakistan. [ABSTRACT FROM AUTHOR]

Copyright of Invest Journal of Sharia & Economic Law is the property of Invest Journal of Sharia & Economic Law and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Changes in law are necessary, both in Western and Islamic law; the basis for changes in Islamic law can be found in sources of Islamic teachings and documented in the history of Islamic law legislation. This article aims to analyze law changes in Islamic teachings, both conceptually, fiqhiyyah principles, and methods that can be followed. The results found that changes in Islamic law have a legitimacy basis from the Prophet's hadith about reformers every 100 years, also reflected in the history of Islamic law legislation both during the time of the Prophet, Companions, Tabi'in, and so on. Changes in law are also recorded from several principles, both fiqhiyyah principles and ushuliyah principles. Social changes influence the change in the law in the community where the law applies and is applied. The method used to change the law is to do ijtihad. The results of this ijtihad in Islamic law can be fatwas, jurisprudence (qadli decisions), doctrines (qaul fukaha), qanuns, and research results. [ABSTRACT FROM AUTHOR]

The purpose of this research is to find out the practice of the basic kafalah bil ujrah contract on BTN iB multiservice financing occurring at BTN KC Syariah Medan and the low determination of ujrah is in accordance with DSN-MUI Fatwa No. 44/DSN-MUI/VII/2004 corcerning multiservice financing. This type of research is field research using a qualitative approach. Data was obtained using interview literature study, then analyzed using descriptive analysis methods. The results of this research show that: First, in practice the kafalah bil ujrah contract in multiservice financing at BTN KC Syariah Medan is harmonious and the conditions are met as in accordance with the provisions of Fatwa DSN-MUI No. 11/DSN/MUI/-/IV/2000 concerning kafalah. Second, the determination of ujrah on multiservice financing at BTN Syariah in the form of a percentage is carried out based on the Directors' Circular Letter (SED) issued by the head office of Bank Tabungan Negara (BTN) Syariah which is located in Jakarta, so that parties from the Syariah Branch Office do not have the right to change these provisions. However, in order to avoid ambiguity, BTN Syariah Medan also attached the ujrah in nominal form. [ABSTRACT FROM AUTHOR]

Istihsān has been used as one of the ruling istinbat (reveal the meaning) methods in the Hanafi sect. Hanafi scholars of the classical period, on the other hand, discussed and analyzed istihsān under four main headings. According to the scholars of usul al-fiqh, istihsān is divided into "kıyas (syllogism) alhafi", " istihsān bi'l-eser", " istihsān bi'l-icma" and " istihsān bi'z-zarure”. The understanding of istihsān of the sect has gone through this classification until the modern period. However, the possibility of increasing the division made in the classical period for istihsān has recently been discussed. For example, it was emphasized that the aforementioned division made for istihsān by Shalabī (1910-1997) could be increased and explanations were made in the context of the subject. It has been stated that there is precaution in the background of some places where the fuqaha acted with istihsān. This has been effective in naming this type of istihsān. As in other types of istihsān, the naming was done in that way, since istihsān was used due to the precautionary principle. Because it is possible to say that the determining factor in the naming of istihsān types is the reason that leads to istihsān. As a matter of fact, this situation is clearly seen in the types of istihsān. In this article, istihsān bi’l-ihtiyât, which can be a different type of istihsān, is emphasized. Since this type of istihsān is not included in the classical period division, the possibility of this is discussed first. Because it is not in the classical period classification, it is necessary to determine whether this istihsān type to be put forward is among other types of istihsān. Therefore, in this study, first of all, it has been tried to define prudence and to show that istihsān bi’l-ihtiyât is different from other types. Afterwards, it has been tried to show the applicability of istihsān bi’l-ihtiyât by giving examples from different chapters. In this type of istihsān, prudence is the main reason for istihsān, and therefore, analogy is abandoned. Therefore, it should be noted that prudence, which is meant by istihsān bi’l-ihtiyât, does not mean avoiding the disagreement of the scholars. This disputation is more commonly referred to as al-hurūj min al-khilāf (avoid of dispute) or murā’at al-khilāf (observing separation). Because in istihsān bi'l-ihtiyât, the purposeful precaution is the precaution that creates the qiyas-i hafî, while in murā’at al-khilāf, it consists of avoiding the disagreement of the ulama and taking the stronger one if a choice is made between two fatwas. Wherever the fuqaha decrees with istihsān, there is the abandonment of qiyas. In istihsān bi’lihtiyât, istihsān is used for a reason not found in the other four types of istihsān. That justification was determined by the jurists as a precaution. However, this precaution should be understood as prudence, which means abandoning qiyas and preferring istihsān. In places where fuqaha resort to istihsān, they sometimes point to the background in the preference of istihsān with expressions such as “due to prudence” or “for the reason prudence”. However, no details are seen in the related works. This makes it necessary to understand this type of istihsān and to reveal its difference from the first thing that comes to mind when it seens to prudence. The possibility of seeing istihsān bi’l-ihtiyât as a new type of istihsān is discussed by considering this article. Although Shalabī emphasizes the possibility of expanding the types of istihsān, there is no study specific to the subject. This study, on the other hand, aims to both shed light on the subject and make a new contribution to the field. It should be noted that the applicability and internal consistency of the subject were tested by giving examples from different parts in particular istihsān bi’l-ihtiyât. Thus, it has been shown that this term can be applied in almost every talk of the sect when the conditions are met. It is possible to interpret this as an effort to expand on istihsān, which was highly exploited by both the founders and later jurists of the Hanafi sect. In addition, it fills an important gap in solving the problems encountered through the dynamics of the Hanafi sect without leaving the holistic, consistent and systematic structure of the sect. [ABSTRACT FROM AUTHOR]

In the last quarter of the 19th century and the first quarter of the 20th century, many books and treatises dealing with talfīq were written, and many fatwās were issued in parallel. Although the majority of the scholars were against talfīq between the 17-18th centuries, this strong opposition was broken in the last quarter of the 19th century, and some of the scholars living in this period argued that talfīq was permissible. On the other hand, there are also jurists who opposed to talfīq. One of the main references of the jurists who do not accept talfīq on this subject is the views of scholars who are against talfīq in previous centuries. In this half-century period, one of the main reasons for the discussions about talfīq is whether or not one can benefit from it in the codification of Islamic Law. Indeed, the issue of copyright was brought to the agenda during the preparation process, and amendment of Majalla, and this issue was discussed in the draft laws prepared on family law. Especially some prominent scholars of the period, such as Elmalılı Hamdi Efendi, stated that new laws could be made by making talfıq by staying within the tradition of fiqh instead of taking laws from the West. Likewise, in a document criticising Majalla, it was emphasized that talfıq should be used. These discussions about talfīq took place in Istanbul as well as in other important centres of the Islamic world, such as Damascus and Cairo. The city this article will focus on is Cairo. Because in Cairo, the works related to talfīq were given fatwās, and the leading jurists of the period examined this issue from different angles. Inbābī, who was the sheikh of Azhar, touches on the subject of talfīq in his treatise, which he wrote on a question asked about imitation (taqlīd), and opposed it. Similarly, one of his students, Halīcī in the second part of her work, in which he examines the provision of tattooing, examines in depth the issues such as talfīq and its related issues of school boundary-crossing (intiqāl) and pragmatic eclecticism (tatabbu’ al-rukhas) Halīcī is against talfīq like his teacher Inbābī. He justificated his point of view by mentioning the views expressed against talfīq between the 16-18th centuries. In particular, he emphasized that the majority of schools are against talfīq. He emphasizes that Haytamī stated that talfīq is invalid with consensus (ijmā) and that he does not respect the viewpoints of scholars who express an opinion that talfīq is permissible on this issue. Another student of Inbābī, Husaynī, wrote a treatise on imitation, and in this treatise, he dealt with talfīq and its related issues. Husaynī, unlike his teacher Inbābī, has a positive view of talfīq. Husaynī states in his treatise that he will deal with the issue of talfīq from a procedural point of view and does not agree with the claims that talfīq is invalid by consensus. He gives the views of the Emir Sultan about the permission of that talfıq as a reference. Likewise, Muhammad Bahīt, who was among the students of Inbābī and who was the sheikh of Azhar, gives a fatwā regarding the permissibility of talfīq. According to him, as long as it is not contrary to consensus (ijmā), it is permissible to act according to the decree obtained by talfiq. He mentions the views of scholars such as Tarsūsī, Amīr Bādshāh who have a positive view of talfīq. Apart from İnbābi's students, there are many jurists such as Rashīd Redā, Muhammad Mahdī, Shafshāwanī who make evaluations about talfīq. Rashīd Redā deals with the issue of talfīq in his fatwās and the treatise he wrote about imitation and defended the permissibility of talfīq. Likewise, Shafshāwanī who Mālikī jurist, gave a positive fatwā to the talfīq and justified his fatwā with necessity. Hanafī jurist Muhammad Mahdī, w ho w as t he sheikh o f A zhar, w rote a t reatise o n talfīq. He also mentions the subject of talfīq in one of her fatwās. He states in his fatwā that talfīq is invalid. In this study, the copyright debates that took place in Cairo between the last quarter of the 19th century and the first quarter of the 20th century will be discussed. The main purpose of the article is to examine the fact that although there was a very strong opposition to talfīq between the 17th and 18th centuries, this opposition was broken and the main reason behind it. [ABSTRACT FROM AUTHOR]

Laws, religious texts, literature books and similar works have reached today by being saved as written texts. Skilled volunteer and attendants have retained this saving activity until today. In this way, some of the heritage of humanity has been handed down to us. The people who work for serving this need are called as revelation clerk, recorder, clerk or different words which means the same in different languages. The starting point of this article is the attendants who are on duty to write and edit these texts in some part of the history, in other words; musawwid. We called it as one of the law document preperation experts. Since we did not come across a study that dealt with the institution of musawwid independently, we examined this subject. In this article, various activities related to the writing of official documents since the History of Islamic Law have been touched upon. Then, in the history of Ottoman jurisprudence, the duty of the musawwid, his function in the fatwa house, and his role in the writing of fatwas are analyzed. This study has also tried to demonstrate that the activity of writing fatwa is a separate profession and a field of interest that requires care. Prominent individuals who performed the duty of musawwid and some branches of service similar to musawwid from the past to the present are also included to show that the subject is constantly up to date. Despite similarities, being a musawwid is a different profession from being a clerk. In fact, in some studies that deal with the clerkship, the position of musawwid is dealt with separately. Briefly, this study tries to reveal the origins of official document preparation activities in the history of Islamic Law, some clerks who were engaged in this field in the Ottoman Empire, and some contemporary activities close to this profession. [ABSTRACT FROM AUTHOR]

Copyright of Qisthu: Jurnal Kajian Ilmu-Ilmu Hukum is the property of Qisthu: Jurnal Kajian Ilmu-Ilmu Hukum and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article aims to describe the views and arguments of NU scholars in responding to the concept of istibdâl waqf through the fatwas issued by Lajnah Bahtsul Masail (LBM-NU), and their relevance to Islamic law reform. The concept of istibdâl is basically one way that can be used by policy makers in managing waqf land so that it remains productive. However, the concept of istibdâl has not been fully accepted by scholars. In general, the responses of scholars regarding the concept of istibdâl can be grouped into two. The first group strictly prohibits istibdâl, and the second group allows istibdâl but with strict conditions. The difference is more due to the tendency of the principle that is the weight, namely the principle of eternity (ta’bid al-ashl) and the principle of expediency (tasbîl al-manfa’ah). This research is a normative legal research because it examines the legal provisions, arguments and arguments used. The approach used is a conceptual approach. Primary data sources are fatwa texts issued by NU scholars, while secondary data sources are scientific books, articles, journals, laws related to this research. This study shows that NU scholars allow the practice of istibdâl with agreed terms, namely the existence of disadvantages contained in the waqf object so that the waqf property is in an emergency condition that must be saved. The argument is that the concept of benefit is the spirit of maqâshid syari’ah (the purpose of syari’a), where the value of benefit in istibdâl practice is far greater than its harm. The concept of benefit which is the argument in the fatwa is in accordance with the spirit of reforming Islamic law.

Today, secret marriages are a known problem among Muslims, but discussions and debates are avoided. People who are unwilling to take on the responsibilities of marriage yet do not want to commit adultery, one of the major sins in Islam, practice secret marriages. However, this leads to the deprivation of rights for parties and children born in these unions. Some claim that the legal justification for secret marriages is provided by the view that the presence of witnesses and the parties to be married is sufficient for a marriage contract. Therefore, this article aims to critically examine the views of the four Sunnī legal schools on testimony (shahada) or proclamation (i'lan) in relation to marriage, and how these conditions align with the requirement for protecting the rights of all parties involved in the marriage. Upon examination, this article also will delve into unregistered marriages and illustrate how both types of marriages do not adequately establish the rights of those involved. In order to accomplish this objective, the article will use a descriptive methodology that directly refers to primary texts and certain fatwa institutions, such as the Diyanet (the Presidency of Religious Affairs in Turkey), to present the jurists' discourses. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Journal of Law & Society/Revue Canadienne Droit et Societe (Cambridge University Press) is the property of Cambridge University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study dealt with the reversal of the legal ruling from its origin due to necessity, and the controls of this reversal, and some of its applications in jurisprudential fatwas -especially contemporary ones- in some chapters of jurisprudence from worship, transactions and medical matters, with evidence and discussion of the opinions and evidence of scholars in those fatwas, and weighting between them. [ABSTRACT FROM AUTHOR]

Recent debates have commented on Islamic law's lack of an explicit concept of consent to sexual relations within a marriage. The current research explores the complex dynamics of consent within marriage by mapping the modern category of consent onto the premodern context, while at the same time considering the ways in which the utilization of this category obscures aspects of women's agency and the power dynamics of sexual relationships. Through analysis of legal sources (fatwas) that document marital disputes in premodern North Africa and al-Andalus, this article argues that instances of women refusing sex scattered throughout the sources add nuance to narratives of consent to consider women as sexual agents and active partners in negotiating practices recognizable in modern discussions of consent within marriage. [ABSTRACT FROM AUTHOR]

This article deals with the rulings of Sheikh Rāʾid Badīr, who served as a mediator between the Israeli government and the Muslim community over the course of the pandemic. As a senior leader and scholar of the southern branch of the Islamic Movement in Israel, Sheikh Rāʾid Badīr's fatwās have historically addressed the unique circumstances and situational difficulties faced by Muslims living in Israel. [ABSTRACT FROM AUTHOR]

Islamic criminal law has co-existed as a major legal system along with other community laws. When pandemic occurred and instinbᾱth al hukm (fatwas) were issued by MUI, it was argued whether the noncompliance of these fatwas would be seen as a criminal offence under the Islamic criminal law. Islamic legal experts opine that kejahatan or any unlawful act that is injurious to human body, property or morals is a forbidden act and carries punishment under the category of criminal offence. This study aimed to establish how the fatwas of the MUI related to the COVID-19 pandemic in Indonesia were seen as disaster fiqh or legal maxims and whether they could be equivalent to the laws such as Law of the Republic of Indonesia, Number 24 of 2007, concerning Disaster Management; or Regulation No 21 of 2008 Implementation of Disaster Management. The fatwas of the MUI and sampled for this study were issued during 2020 and 2021. The results showed that the legal maxims in MUI fatwas during the COVID-19 pandemic were treated as a product of disaster fiqh. It was reiterated that the fiqh of disaster should be seen as a product of MUI's ijtihad and that it can serve as a guide for Indonesian Muslims to regulate themselves during the pandemic. This study contributes to providing insights into the legal principles used in MUI fatwas during the pandemic. [ABSTRACT FROM AUTHOR]

Copyright of Tasavvur: Tekirdag Theology Journal / Tekirdag Ilahiyat Dergisi is the property of Namik Kemal University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Tikrit University for Humanities is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper provides a comprehensive analysis of the findings in current research focusing on the implementation of Islamic law in Europe. It explores the concept of fiqh al-aqalliyyāt (minority jurisprudence) or context-specific jurisprudence and how it is debated and contested in Europe. While shedding light on a normative application of Islamic law, the paper focuses on the role and work of European Council for Fatwa and Research (ECFR) and how it has made an important contribution to addressing issues related to Muslim communities by issuing fatwas based on the methodology of fiqh al-aqalliyyāt. Since a wide range of actors both in Europe and the Islamic world currently voice calls in favour of integration of Muslims in Europe as opposed to assimilation and segregation, the paper attempts to understand the specific grammar of this integration talk and how it translates into fiqh discourse produced by the European Council for Fatwa and Research (ECFR). [ABSTRACT FROM AUTHOR]

The present article analyzes the recent fatwa production by two of Russia's major muftiates, the traditionalist Spiritual Administration of Muslims of the Republic of Tatarstan (DUMRT) in Kazan and the modernist Spiritual Administration of Muslims of the Russian Federation (DUMRF) in Moscow. The author investigates the methodologies that Russia's muftis follow when elaborating fatwas, and the global links that surface from their source bases. DUMRT's taqlīd , or imitation, of elements of the Ḥanafī school of Islamic law is contrasted with DUMRF's program of ijtihād. DUMRF's claims to ijtihād, wasaṭiyya and minority fiqh are tested by the analysis of controversial fatwas about marriage, conversion, and divorce in Russia. This paper introduces the term "signature fatwa" to denote fatwas that are meant to demonstrate the particular identity of a given muftiate, and that serve as a tool for its political positioning vis-à-vis the Kremlin, other fatwa-producers, and the Muslim communities. The present contribution addresses scholars of Islam in Eastern Europe as well as students of Islamic law in Muslim minority situations, including in the European Union. [ABSTRACT FROM AUTHOR]

This research is a comparative jurisprudential study between the five doctrines of jurisprudence and Yemeni law in the issue of the death penalty by hanging. It is aimed at clarifying whether the death penalty by hanging is, in jurisprudence and law, permissible or impermissible. This study includes an introduction, four sections and a conclusion. The first section is about the definition of death penalty in general, and death penalty by hanging, in particular; defining both of them linguistically, technically, and lawfully. The second section is about the methods of death penalty in jurisprudence and law, and the findings that medicine arrived at today in this concern. I mean: Is hanging a proper way to comfort the executed person or not? The third section, which is the core of this research, has approached whether death penalty in Islamic jurisprudence is permissible or impermissible, and whether Yemeni law took it in consideration or not? The fourth section examines modern Muslim scholars' Fatwa about death penalty. The research concludes with a conclusion that includes the most important findings among which is that death penalty by hanging is not legally, lawfully, and conventionally permissible because of the torture experienced against the executed person. The researcher also recommends the Yemeni legislator to legally stipulate on preventing death penalty by hanging, for being contrary to the purposes of Islamic law. [ABSTRACT FROM AUTHOR]

This study seeks to employ the knowledge of principles of Islamic jurisprudence and, the objectives of Islamic law in order to benefit from juristic legacy for revitalising the outcome-based approach to Fiqh to revitalize the Ummah. Accordingly, the problem statement of the study is attempting to search for the role of the Muslim nation that is absent from the contemporary civilised scene and answering some questions, such as: where is our nation in the modern ranking civilisation? Why is it turned late? Is there anything in our heritage that prevents us from looking ahead the future and anticipating what is coming? In conducting this study, the researcher employed deductive, analytical, and inductive methods. While the deductive method is used to study the Islamic texts delineating the consideration of the outcome, the analytical method is used to analyse those texts to extract rules that suit incidents from them. According to the study’s findings, firstly, Islam prepares the human for foreseeing and anticipating the future and frees him from the obstacles of superstition, pessimism, and astrology. So, the human being should not give up and succumb. Rather, he shall face and strive with truth and for the truth. Second, the fundamentals of anticipation have to do with being aware of Islamic laws pertaining to an honest tomorrow. Third, the glorious Qur’ān consider al-sunan alkawniyah’ (universal ways of life) and those related to society as hints of the future and means of understanding it. The study concluded that the Holy Qur’ān also addresses time in all of its facets, including the past, present, and future (ma’ālāt), in order to help Muslims be conscious of their movements, homes, activities and outcomes. Therefore, the study has contributed to the field of research by clarifying the interest of scholars in the jurisprudence of ma'alat (forecasting), its fundamental rules, and its applications in various fields of Islamic jurisprudence. The study suggests that contemporary scholars should always consider ma'alat (forecasting) when issuing fatwas related to contemporary issues. [ABSTRACT FROM AUTHOR]

The COVID-19 pandemic has not ended yet; in fact it mutated and gave rise to a new variant which was later known as omicron. COVID-19 has threatened various sectors of life including religious life; religious rituals during the pandemic are limited and must follow health protocols to avoid the spread of the virus. Religious authorities play an important role in responding to this situation, including in issuing fatwas regarding guidelines for the implementation of worship during the COVID-19 period. Therefore, this article discusses the guidelines for the implementation of worship issued by these religious authorities. The focus of this article is to compare the fatwas of religious authorities regarding guidelines for the implementation of worship during the COVID-19 period; the fatwas referred to here are limited to the fatwas of the Indonesian Ulema Council (MUI), the fatwas of the Majlis Tarjih Muhammadiyah, and the fatwas of Lajnah Bahsul Masail Nahdlatul Ulama. This research is a library research with a comparative descriptive approach. The results of the study show that the fatwas related to the guidelines for the implementation of worship during the pandemic issued by the three religious authorities synergize, cooperate with and support each other in dealing with the COVID-19 pandemic. Unlike MUI and Nahdlatul Ulama, Muhammadiyah responded with concrete actions, namely establishing the Muhammadiyah COVID-19 Command Center (MCCC) with the main task of coordinating various programs in the context of dealing with the COVID-19 pandemic.

In the first half of the twentieth century, the legal landscape of the Arabian sheikhdoms was pluralistic and fragmented. The legal actors who settled disputes included local rulers, qāḍīs, pearl merchants, tribal shaykhs, and British officials. Drawing on fatwas and correspondence between religious scholars and notables in Baghdad, Cairo, Damascus, Doha, Kuwait and Manama, I examine how Islamic law shaped pearling – the region's central economic activity – during this critical juncture. I show that Islamic law furnished a structure and repertoire of argumentation that actors in the industry were able to mobilize selectively. I argue that seasonal questions about diver obligations during Ramadan led to broader debates about the economic arrangements that structured the trade, in particular usury and labor coercion. These debates reflect shifting power dynamics in the Gulf and the impact of new ideas about Islam and capitalism in the age of print. [ABSTRACT FROM AUTHOR]

The aim of the research to clarify the forms of diligence that violated the original and changed the path and became the exception so such examples need an explanation as they address generally those who are obliged to do it, and because many people do not understand this issue and the reward for it is great if the intention is correct, and that whoever strives and is right has two rewards. All those who are addressed by Sharia have a type of Ijtihad in some cases, because Ijtihad in Sharia does not focus on extracting rulings from their evidence, rather this is one of the two types of Ijtihad, and the other type is one of the issues of this research. Research Methodology : Analytical method Conclusions: 1 - Taqlid is permissible or obligatory for ordinary Muslims, and they are not burdened beyond their means. Rather, it is valid for them to make Ijtihad in the following issues: Al-Moqalid strives to fulfill the mandatories, just as he strives to show evidence for the occurrence of rulings according to his experience. Al-Moqalid strives to choose the mufti and has the right to consult whoever he wants, and does not require the pious and the most knowledgeable, even if their referendum is more complete, when there are many fatwas and sayings. 2- As for the Mujtahid, the basic principle is that it is forbidden to imitate him and it is obligatory to make Ijtihad except in cases: If time is short for him, then, it is permissible for him to imitate someone who is more knowledgeable. If the judge binds him with a judgment, he is obliged to submit to him even if he goes against his doctrine or opinion, if statements and evidence are equal before him. [ABSTRACT FROM AUTHOR]

The aim of Al-Ashbâh ve’n-Nazâir by Ibn Nujaym is neither to write all the issues of fiqh or method books, nor to write opinions that will be taken as a basis for fatwa. The most basic purpose of Al-Ashbâh ve’n-Nazâir is to reveal the rules and origins which the Hanafi school is based on and its fiqh logic which the issues are based on. It is important sign that Ibn Nujaym’s work is respected in the sect after him, is read in many regions, is accepted as the handbook of kâdi, mufti and mudarris, that more than ten commentary and annotations have been made on it. Most importantly, the fact that a new book of Al-Ashbâh was not written after Ibn Nujaym is an important indication that he achieved this goal. However, Al-Ashbâh ve’n-Nazâir received some criticisms from some later scribes and commentators. In fact, according to some later authors such as Ibn Abidin, there are many deficiencies in Al-Ashbâh ve’n-Nazâir and it is not permissible to give fatwas with it. In this study, the criticisms of al-Ashbah were examined in the center of the work called Gamzu uyun al-basâir alâ mahâsin al-Ashbah va’n-nazâir by Ebu’l-Abbâs Ahmed el-Hamawî’ye (d. 1098/1687), which is one of the most important commentaries of al-Ashbah. Although Hamawi’s method of criticism is generally in the form of presenting evidence from previous books and showing the result, it is attracting the attention that he hardened his style in some places and even described Ibn Nujaym as indecent. [ABSTRACT FROM AUTHOR]

The article discusses improbably long reach of the Fatwa against Salman Rushdie. It mentions that Islamic Revolutionary Guard Corps (IRGC) and Iran's current religious leader, Ayatollah Sayyid Ali Khamenei, renewed the threat in 2005. It reveals that U.S. impugned Iran only for the 33-year-old fatwa that condemned Rushdie to death.

Fatwas play a central role in the articulation and contextualization of Islamic law. Despite its lofty status within Islam's juristic tradition, the authoritative value and function of fatwas in contemporary Muslim societies is undergoing significant change. Whereas historical fatwas generated immense solidarity within Islam's legal schools and traditional ulama (religious scholars), Muslims today are confronted with an unprecedented supply of fatwas from various religious actors, institutions and digital platforms vying to speak for Islam. Using Australia as a case study, this article investigates the role, demand, and relevance of fatwas in Australia. It draws on empirical fieldwork conducted between 2018 and 2019 with Muslim religious actors including imams/sheikhs, educators, academics and members of the Australian Muslim community. The findings show Australian Muslims are largely sceptical about the relevance and credibility behind fatwa-making in Australia. Among the findings, participants demand greater scholarly expertise, legal analysis, and institutional output in the production of fatwas. Participants additionally expressed desire to establish locally based fatwa councils with the ability to produce context-specific fatwas for Australian Muslims. [ABSTRACT FROM AUTHOR]

This paper examines various views, ideas, opinions, understandings, and interpretations among Indonesian societies, including Islamic scholars and Muslim social organizations toward tobacco products and smoking practices. It also traces the history and contemporary developments of smoking practice in Indonesia. Historically, as the article shows, smoking for Indonesian societies is not simply inhaling tobacco but also a medium of social interaction and ritual practices. Moreover, this study investigates whether religious pronouncements and fatwas (Islamic edicts) on smoking, issued by some noted Islamic institutions in the country, influence smoking practices and behaviors among Indonesian Muslims. Given the vitality of religion and smoking among Indonesians, it becomes interesting to study the relationship between the two. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Islamic legislation on wealth acquisition is an integral part of Islamic economic system. Crypto-currency is a new technological development in the global financial system. This development has become a contentious issue among Islamic economists, financial experts, jurists, scholars, and institutions. Many unsuspecting Muslims are also cynical about its appropriateness or otherwise in their economic and financial activities. This paper adopted a qualitative methodology, which relied on article journals, textbooks, internet sources, fatāwā (verdicts) of Islamic scholars and Islamic bodies. The paper also derived logical deduction and conclusion from the Qur’ān and Ahādith (sayings of Prophet Muhammad [PBUH]). The paper found that, generally, crypto-currencies are used to acquire wealth. It revealed that, some seemingly Sharī’ah compliant crypto-currencies are used to acquire wealth. Although, most crypto-currencies do not conform to the Islamic concept of wealth acquisition, the paper concluded that, Sharī’ah compliant crypto-currencies should and could be better developed to accommodate Muslims and Muslims investors, in their bid to acquire wealth. [ABSTRACT FROM AUTHOR]

Fatwa is the easiest tool to explore the religious status of any newer problem faced by the public, though it a s i non-binding theory by its nature still people rely on that and get it from any renowned scholar for the sake of awareness and to support their religious background. The ultimate fo tlus er a fatwa depends on the methodology adopted in it. ela os ulo methodologies of Tashd┘d and Tas┐hul the precautionary methodology has also been practised in the earlier stages of Islam when the issues were not too complicated. But in the era, we live in, the issues are much more complicated. So, there is a dire need to adopt this methodology carefully. This study throws light on the concept of such methodology, on its reasons and principles. It concludes that the precautionary methodology of fatwa is based on shariah rules and is admissible by its nature. However, it may only be adopted when a jurist can not reach an undoubted ruling or the practical shape of the issue seems unclear or the consequences of the ruling of permission will lead to any harm. Otherwise, this methodology will not be applied. [ABSTRACT FROM AUTHOR]

The accepted variant readings (qirāʾāt) of the Qurʾān have often been characterized as those that may be recited in the course of the ritual prayer. However, it appears on examination that premodern juridical handbooks laying out the rules governing the ritual prayer rarely discuss textual variants. When they do, it is almost always to rule out variants reportedly recited by Companions before the caliph ʿUthmān promulgated a single orthodox text. Also, contrary to what some scholars continue to allege, it is doubtful whether the acceptance of seven, ten, or any other number of accepted variant readings has been affected by judicial rulings or fatwas from jurisprudents backed by state power. What constrained specialists to restrict themselves to widely accepted variants was evidently fear not of the state but of disapproval from fellow specialists. [ABSTRACT FROM AUTHOR]

Islamic finance has developed the Shariah governance mechanism to ensure compliance and control of IFIs with the principles of Islamic law. However, the levels of Shariah governance are different from each other due to the different legal affiliations of each country, the level of development of Islamic finance, and regime differences. International Islamic financial institutions such as Islamic Financial Services Board (IFSB) and The Accounting and Auditing Organization for Islamic Financial Institutions (AAOIFI) have published standards to define the general lines of Shariah governance and have brought Shariah governance practices to a certain point, at least in principle. After the Shariah governance standards of IFSB (2009) and AAOIFI (1997), studies on Shariah governance have increased rapidly. By 2010, while there were only 18 publications on Shariah governance in the two most well-known indexes (Scopus and Web of Science), this number increased to 42 in 2015 and 159 in 2020. This academic interest shows that Shariah governance issues are followed closely. In this context, there have been some remarkable developments at the regulatory and supervisory level in terms of Shariah governance in Turkey, and the TKBB (Participation Banks Association of Turkey) Advisory Board was established in 2018, bringing one step closer to international Shariah governance practices. Although the developments in the context of Shariah governance in Turkey have accelerated in the last ten years, the legal consultancy services that Islamic financial institutions have received since their establishment are seen as the first applications in this sense. Accordingly, some individual efforts in the past and consultancy services that continue with the institutional structure as in-bank advisory committees today, and the place and importance of this service within the framework of Shariah governance is a field waiting to be explored in the context of Shariah governance in Turkey. In Turkey, there are three separate actors in Shariah governance that are authorized to issue Shariah rulings/fatwas. The first of these is the TKBB Advisory Board, which is the central committee; the second is the High Council of Religious Affairs (DIYK) within the body of the Presidency of Religious Affairs (DIB), and the third is the special advisory committees. It is possible to consider special advisory committees in two separate categories, namely in-bank advisory committees (BIDK) and independent special advisory committees. The main purpose of this study is to explore the place and importance of BIDK in the context of Shariah governance in Turkey. The fact that the studies conducted in Turkey in the context of Shariah governance are quite limited and supported by qualitative research methods indicates that this study will have an original and important place in the literature. In this regard, a case study, which is one of the qualitative research designs, was preferred, and semi-structured interviews were conducted with seven advisory committee members. As a result of the interviews, a total of 625 minutes of interview recording was obtained and analyzed, and the analysis text was obtained. The obtained texts were analyzed through the ATLAS.ti program, a qualitative data analysis program, and three main themes and 26 sub-themes related to them were reached. Related themes provide rich content to explore the place and importance of BIDK in Shariah governance in Turkey. The study is also important in terms of its contribution to the field by evaluating the Shariah governance literature and identifying the literature gaps. Since the research question of our study is designed as “What is the place of Internal Bank Advisory Committees in Shariah governance in Turkey?”, the place (duties, responsibilities, activities) of in-bank advisory committees in Shariah governance in Turkey is investigated in a descriptive manner. The study consists of five main parts, namely the literature review, method, findings, discussion and conclusion and recommendations on Shariah governance in the world and in Turkey. In the light of the findings obtained from the interviews, the institutional structure of BIDKs is discussed in the context of their historical background, compliance department, activities, access channels and their contributions to the field of Islamic economics and finance (IEF). Since it is the most basic activity of the advisory committees, the opinions of the members were requested on key points such as the process, subjects and procedure of the committee's fatwas. In this context, nine different sub-themes were identified under the theme of the fatwa, and the interviews were analyzed. In-bank advisory committees are discussed in the context of their institutional structures and fatwa, as well as in the context of the members assigned to the committees themselves. Besides the main issues related to BIDK, two more main themes were determined: the evaluation of the current Shariah governance in Turkey and the issues discussed around the TKBB advisory board. [ABSTRACT FROM AUTHOR]

The study entitled " Implementation of The Change in Islamic Law (Taghayyur Ahkām) During COVID-19 Pandemic in The Perspective of Majelis Tarjih Muhammadiyah Movement in Indonesia" aims to uncover and analyze one of the methods and rules of law-making (istinbāth ahkām) carried out by the Muhammadiyah fatwa institution, the Majelis Tarjih dan Tajdid, or known as "Manhaj Tarjih Muhammadiyah." One of the many methods used by Majelis Tarjih in issuing legal decisions and fatwas is the rules of Changing Islamic Law (taghayyur ahkām). The research also attempts to contextualize the rules of Change in Islamic Law with the decisions or guidelines for the implementation of worship (Ibadah) that have been issued by the Muhammadiyah Central Leadership through the Majelis Tarjih, especially during the current COVID-19 pandemic. The results of this study are beneficial both practically and theoretically. The practical benefit of this research is that it may provide guidelines for the implementation of worship during the COVID-19 pandemic based on argumentative arguments and the principles and objectives of Islamic law, one of which is guarding religion (Hifz al-Dīn) and guarding human lives (Hifz al-Nafs). Meanwhile, the theoretical benefits from this research are to expand the knowledge and discourse of Islamic scholarship, especially in the field of Islamic law. Thus, Islam can manifest in the midst of mankind to provide real solutions to existing problems. This research uses qualitative research focusing on library research with descriptive analysis. Consequently, the researchers applied the Ijtihād of Majelis Tarjih’s Method known as "Manhaj Tarjih Muhammadiyah" written by Syamsul Anwar as well as based on the results of the Tarjih National Assembly (Munas) XXX in Makassar in 2018, also the decision of the Muhammadiyah Central Leadership No. 02/EDR/1.0/E/2020 regarding Guidelines for Worship in COVID-19 Emergency conditions and several other Tarjih fatwas related to guidelines for carrying out worship during the COVID-19 pandemic as primary data. In addition, the secondary data are from various sources, such as fiqh books, usul fiqh, and maqaṣid as-syarī'ah. Besides, the study uses a content analysis approach to bring up the messages objectively and systematically. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Ilahiyat Researches / Ilahiyat Tetkikleri Dergisi is the property of Ataturk University Coordinatorship of Scientific Journals and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The research paper's fundamental objective is to examine the ethical legitimacy of the Islamic banks through the two crucial internal mechanisms of Shariah Governance (SG), that is, Shariah Supervisory Board (SSB) and Shariah officers. A semi‐structured questionnaire has been applied to collect data for attaining the research objectives. However, 17 respondents have been interviewed who have practical experiences concerning Islamic banks and SG. The study explores inappropriate SG practices, reporting, disclosure, and fatwas resolutions, which generate confusion among the customers and damage Islamic banks' institutional image. Islamic banks do not follow the proper SG guidelines and Shariah principles. These findings denote a negative legitimization of Islamic banks and SG practices. The study considerably contributes to the enhancements of the responsibilities of the national and global regulatory bodies by providing internal Shariah authorities authorization from their ethical perspective. This research has numerous unique practical implications for the Islamic banks and the central bank of Bangladesh, which will help them to apply Shariah principles, improve the SG practices, and enhance Shariah compliance quality. This research extends the literature concerning SG and the legitimacy, legitimacy theory, and institutional theory of the Islamic banks concerning Bangladesh. This is the first research that explores the ethical legitimacy of Islamic banks. [ABSTRACT FROM AUTHOR]