This study aims to analyze the legal system adopted in Indonesia. Mix Law System is one of the applicable legal systems, in addition to the enactment of the national legal system applies also Islamic law. The existence of Islamic Law is manifested in the constitution of the State of Indonesia which is commonly known as the 1945 Constitution of the Republic of Indonesia. Where the 1945 Constitution is a basic law that regulates the life of the nation and state in order to realize a just government and a prosperous people. This research uses an empirical sociological approach method that is descriptive analysis with the use of qualitative data as the type of research and library research as one of the data collection techniques. This research concludes that, first: The principles of Islamic Law that are used as the ideal foundation of fiqh are the principle of tauhidullah, the principle of insaniyah, the principle of tasamuh, the principle of ta'awun, the principle of silaturahim bain annas, the principle of justice, and the principle of benefit. As for knowing the theories of Islamic law enforcement in the apostolic period of Muhammad SAW are the theory of confession, the theory of accession, the theory of proof, the theory of verdicts, the theory of oaths, the theory of forgiveness. Second: Dispute resolution based on classical Islamic law namely, Al Sulh (Peace), Tahkim (Arbitration), Wilayat al Qadha (Judicial power). Third: The principles of judicial administration according to fiqh qadha and Indonesian law there is a strong correlation between the state and Islam, including Islamic law which has become a living law in the life of the nation and state. Fourth: The principles in the constitution also have relevance to the principles in Islamic Law which are regulated in the Quran and the Al-Hadith including the principles of justice, equality, and welfare. Based on this, Indonesia, which is based on Pancasila and the 1945 Constitution, can be reviewed from the perspective of Islamic law as an effort to realize the laws regulated in the Quran and Al-Hadith.
本研究旨在分析印度尼西亚采用的法律制度。混合法律体系是适用的法律体系之一，除了制定国家法律体系还适用伊斯兰教法。伊斯兰教法的存在体现在印度尼西亚国家宪法中，即通常所说的1945年印度尼西亚共和国宪法。1945年的宪法是规范民族和国家生活的基本法律，目的是实现一个公正的政府和繁荣的人民。本研究采用实证社会学方法，即描述性分析，以定性数据为研究类型，以图书馆研究为数据收集技术之一。本文的研究结论是:首先，作为菲格斯理想基础的伊斯兰教法原则是:tauhidullah原则、insaniyah原则、tasamuh原则、taawun原则、silaturahim bain annas原则、正义原则和利益原则。穆罕默德·SAW在使徒时期的伊斯兰执法理论有认罪理论、加入理论、证明理论、判决理论、宣誓理论、宽恕理论。第二:基于经典伊斯兰法的争端解决，即Al Sulh(和平)，Tahkim(仲裁)，Wilayat Al Qadha(司法权)。第三，根据伊斯兰教法和印度尼西亚法律的司法行政原则，国家与伊斯兰教之间存在很强的相关性，包括伊斯兰教法，伊斯兰教法已经成为民族和国家生活中的活法。第四，宪法中的原则也与《古兰经》和《圣训》中规定的伊斯兰教法的原则有关，包括正义、平等和福利的原则。基于此，可以从伊斯兰教法的角度来审视以潘卡西拉和1945年宪法为基础的印度尼西亚，它是为实现《古兰经》和《圣训》所规定的法律所做的努力。
{"title":"PRINSIP-PRINSIP PENYELENGGARAAN PERADILAN MENURUT FIQH QADHA DAN UNDANG-UNDANG DI INDONESIA","authors":"Imam Sucipto","doi":"10.59908/ijiiai.v6i1.3","DOIUrl":"https://doi.org/10.59908/ijiiai.v6i1.3","url":null,"abstract":"This study aims to analyze the legal system adopted in Indonesia. Mix Law System is one of the applicable legal systems, in addition to the enactment of the national legal system applies also Islamic law. The existence of Islamic Law is manifested in the constitution of the State of Indonesia which is commonly known as the 1945 Constitution of the Republic of Indonesia. Where the 1945 Constitution is a basic law that regulates the life of the nation and state in order to realize a just government and a prosperous people. This research uses an empirical sociological approach method that is descriptive analysis with the use of qualitative data as the type of research and library research as one of the data collection techniques. This research concludes that, first: The principles of Islamic Law that are used as the ideal foundation of fiqh are the principle of tauhidullah, the principle of insaniyah, the principle of tasamuh, the principle of ta'awun, the principle of silaturahim bain annas, the principle of justice, and the principle of benefit. As for knowing the theories of Islamic law enforcement in the apostolic period of Muhammad SAW are the theory of confession, the theory of accession, the theory of proof, the theory of verdicts, the theory of oaths, the theory of forgiveness. Second: Dispute resolution based on classical Islamic law namely, Al Sulh (Peace), Tahkim (Arbitration), Wilayat al Qadha (Judicial power). Third: The principles of judicial administration according to fiqh qadha and Indonesian law there is a strong correlation between the state and Islam, including Islamic law which has become a living law in the life of the nation and state. Fourth: The principles in the constitution also have relevance to the principles in Islamic Law which are regulated in the Quran and the Al-Hadith including the principles of justice, equality, and welfare. Based on this, Indonesia, which is based on Pancasila and the 1945 Constitution, can be reviewed from the perspective of Islamic law as an effort to realize the laws regulated in the Quran and Al-Hadith.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":"11 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73416550","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.59908/islamica.v6i1.7
Firman Heryana, Ilyas Rifa'i
The purpose of this study is to identify that the family has an important role in children's education, namely shaping the character of a child. Families have complementary components. Good and bad are not inherited through blood relationships and good families originate from good individuals. This research uses an empirical sociological approach method that is descriptive analysis with the use of qualitative data as the type of research and library research as one of the data collection techniques. This research concludes that there are four scopes as the basis of religious education in the family, namely aqidah, moral, social and emotional. Furthermore, the pattern of children's education during the Jahiliyah Arab and Islamic periods had very significant differences, including differences in justice for boys and girls. So that the orientation of Islamic education is to become a devout human being, that is, to live all His commandments and stay away from all His prohibitions.
{"title":"PENDIDIKAN ANAK DALAM KELUARGA PERSPEKTIF AL-QURAN","authors":"Firman Heryana, Ilyas Rifa'i","doi":"10.59908/islamica.v6i1.7","DOIUrl":"https://doi.org/10.59908/islamica.v6i1.7","url":null,"abstract":"The purpose of this study is to identify that the family has an important role in children's education, namely shaping the character of a child. Families have complementary components. Good and bad are not inherited through blood relationships and good families originate from good individuals. This research uses an empirical sociological approach method that is descriptive analysis with the use of qualitative data as the type of research and library research as one of the data collection techniques. This research concludes that there are four scopes as the basis of religious education in the family, namely aqidah, moral, social and emotional. Furthermore, the pattern of children's education during the Jahiliyah Arab and Islamic periods had very significant differences, including differences in justice for boys and girls. So that the orientation of Islamic education is to become a devout human being, that is, to live all His commandments and stay away from all His prohibitions.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":"133 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77768933","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-30DOI: 10.21154/justicia.v19i2.3784
Ahmad Fadholi
{"title":"Differences of Salat Time Recording: Analytical Contemporary Method of Kitab al-Khulashah al-Wafiyyah","authors":"Ahmad Fadholi","doi":"10.21154/justicia.v19i2.3784","DOIUrl":"https://doi.org/10.21154/justicia.v19i2.3784","url":null,"abstract":"","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43170784","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-28DOI: 10.21154/justicia.v19i2.4871
Mochammad Sodik, G. Gufron, B. J. Sujibto
The product of the law on Ahmadiyya known as the SKB (Surat Keputusan Bersama) or Joint Ministerial Decree which bans them from conducting religious activities has provoked a polemic and controversy. This article examines the socio-political process of the SKB and criticizes the essence of the state of the law by proposing the concept of limitation of power. Ahmadiyya adherents in Manislor, Kuningan have become role models in responding to the dynamics of the SKB. Using a qualitative approach to deeply understand the local voices and experience, the data were based on fieldwork and collected through observations, interviews, and documentation. This article found that (1) the SKB is a controversial political product since the birth of SKB was influenced by various political powers consisting of internal and external factors; (2) the current social situation of Ahmadiyya adherents in Manislor who fervidly initiated to overcome the conflict affected the dynamics of social actors in supporting the process of social integration in the local; and (3) the limitation the power of the government and state apparatus is crucial to avoid abuse of power. The restriction of local and national government power is required to obey the law, human rights, and other noble values originating from religious, moral, and ethical norms.
{"title":"The Inception of SKB on Ahmadiyya: From State of Power to State of Law","authors":"Mochammad Sodik, G. Gufron, B. J. Sujibto","doi":"10.21154/justicia.v19i2.4871","DOIUrl":"https://doi.org/10.21154/justicia.v19i2.4871","url":null,"abstract":"The product of the law on Ahmadiyya known as the SKB (Surat Keputusan Bersama) or Joint Ministerial Decree which bans them from conducting religious activities has provoked a polemic and controversy. This article examines the socio-political process of the SKB and criticizes the essence of the state of the law by proposing the concept of limitation of power. Ahmadiyya adherents in Manislor, Kuningan have become role models in responding to the dynamics of the SKB. Using a qualitative approach to deeply understand the local voices and experience, the data were based on fieldwork and collected through observations, interviews, and documentation. This article found that (1) the SKB is a controversial political product since the birth of SKB was influenced by various political powers consisting of internal and external factors; (2) the current social situation of Ahmadiyya adherents in Manislor who fervidly initiated to overcome the conflict affected the dynamics of social actors in supporting the process of social integration in the local; and (3) the limitation the power of the government and state apparatus is crucial to avoid abuse of power. The restriction of local and national government power is required to obey the law, human rights, and other noble values originating from religious, moral, and ethical norms.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48143534","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-28DOI: 10.21154/justicia.v19i2.3970
Abdulazeem Abozaid
The modern financial system encourages people to incur debts to fulfill basic needs as well as spend beyond one’s wants. The core of this system is based on interest, which is the result of the financial intermediation between creditors and borrowers. Regardless of the interest element, which is prohibited in Islam, the very notion of excessive debt creation through financial intermediation and then trading the debt is a very serious matter, as it may lead to global financial crises. The study seeks to address debt trading from a Shariah perspective and address the justifications and attempts brought forward by some institutions to validate debt trading, despite its established prohibition in the Shariah. To achieve the above, the paper employs qualitative research methodology which adopts a textual analysis approach together with a review of the stands of the contemporary Fiqh bodies. The study finds that the excessive creation of debt through financial intermediation and its concentration in financial institutions poses a serious threat to the economy and carries the seeds of financial crises. Following debt creation and concentration, debt trading aggravates the situation and pushes it beyond borders, whereas Sharia through prohibiting debt trading, which is advocated thoroughly in the study, gives Islamic finance genuine immunity against financial crises.
{"title":"Trade of Debts Resulting from Financial Intermediation: Analysis from Shariah Perspective","authors":"Abdulazeem Abozaid","doi":"10.21154/justicia.v19i2.3970","DOIUrl":"https://doi.org/10.21154/justicia.v19i2.3970","url":null,"abstract":"The modern financial system encourages people to incur debts to fulfill basic needs as well as spend beyond one’s wants. The core of this system is based on interest, which is the result of the financial intermediation between creditors and borrowers. Regardless of the interest element, which is prohibited in Islam, the very notion of excessive debt creation through financial intermediation and then trading the debt is a very serious matter, as it may lead to global financial crises. The study seeks to address debt trading from a Shariah perspective and address the justifications and attempts brought forward by some institutions to validate debt trading, despite its established prohibition in the Shariah. To achieve the above, the paper employs qualitative research methodology which adopts a textual analysis approach together with a review of the stands of the contemporary Fiqh bodies. The study finds that the excessive creation of debt through financial intermediation and its concentration in financial institutions poses a serious threat to the economy and carries the seeds of financial crises. Following debt creation and concentration, debt trading aggravates the situation and pushes it beyond borders, whereas Sharia through prohibiting debt trading, which is advocated thoroughly in the study, gives Islamic finance genuine immunity against financial crises.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44562785","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-28DOI: 10.21154/justicia.v19i2.3257
Muhammad Zuhirsyan, P. Pagar, Ansari Yamamah
This study aims to determine the pattern of implementation of the distribution of inheritance by the Muslim community of the Simalungun Batak tribe in North Sumatra, in terms of the reality and implications involved in it. The research model in this study is qualitative, while the approaches used are fiqh muamalah and family law approaches. Data were obtained from in-depth interviews and field observations by observing the application of inheritance law in the Muslim community of the Simalungun Bata Tribe, then analyzing the pattern of distribution and utilization of inheritance. The results of this study indicate that there are variations in the pattern of implementation of the distribution of inheritance carried out by the Muslim community of the Simalungun Batak Tribe in North Sumatra. There are people who are reluctant to sell heritage assets and choose to keep them in order to preserve culture. There are those who choose the distribution of inheritance based on faraid law, deliberation, fair distribution, or relying on the provisions given by their parents during their lifetime. The division by way of deliberation can be done as long as it is not intended to conflict with Islamic inheritance law, and it is also possible to divide the share for each heir with an equal share as long as it follows the instructions of the Islamic Compilation. Law. and takharruj instructions.
{"title":"Sharing The Heritage of The Simalungun Batak Community: Realities and Implications","authors":"Muhammad Zuhirsyan, P. Pagar, Ansari Yamamah","doi":"10.21154/justicia.v19i2.3257","DOIUrl":"https://doi.org/10.21154/justicia.v19i2.3257","url":null,"abstract":"This study aims to determine the pattern of implementation of the distribution of inheritance by the Muslim community of the Simalungun Batak tribe in North Sumatra, in terms of the reality and implications involved in it. The research model in this study is qualitative, while the approaches used are fiqh muamalah and family law approaches. Data were obtained from in-depth interviews and field observations by observing the application of inheritance law in the Muslim community of the Simalungun Bata Tribe, then analyzing the pattern of distribution and utilization of inheritance. The results of this study indicate that there are variations in the pattern of implementation of the distribution of inheritance carried out by the Muslim community of the Simalungun Batak Tribe in North Sumatra. There are people who are reluctant to sell heritage assets and choose to keep them in order to preserve culture. There are those who choose the distribution of inheritance based on faraid law, deliberation, fair distribution, or relying on the provisions given by their parents during their lifetime. The division by way of deliberation can be done as long as it is not intended to conflict with Islamic inheritance law, and it is also possible to divide the share for each heir with an equal share as long as it follows the instructions of the Islamic Compilation. Law. and takharruj instructions. ","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49480842","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-12-28DOI: 10.21154/justicia.v19i2.3873
D. Susanti, R. Tektona, S. Shoimah
The objective of this article is to find out whether the right to buyback under a murābaḥah akad with the bay’ al-wafā’ system is contrary to maqāṣid al-sharī`ah or not. Murābaḥah akad with the bay’ al-wafā’ system is a new type of contract resulting from modification. To apply akad optimally, it must contain benefits for the community by referring to the maqāṣid al-sharī`ah. This study uses a normative legal research method with a statute legal approach and a conceptual approach. This study resulted in the findings that the right to buyback in a murābaḥah akad with the bay’ al-wafā’ system does not contrary to maqāṣid sharia because it provides benefits, profits, pleasure, benefit, and happiness for the parties (seller and buyer). Murābaḥah akad with the bay’ al-wafā’ system also has fulfilled 5 (five) main elements of realizing benefit, i.e. maintaining religion, because it can keep humans from riba; nourish the soul, because sellers who get funds quickly and buyers who make a profit can use them to sustain their lives; maintaining the reason, because the seller uses his mind to sell his products to the buyer to get funds to meet his needs, and the buyer uses his mind in seeking lawful sustenance (earning a profit) through the use of this akad; maintaining offspring, because will provide blessings and benefits for children, grandchildren, and their offspring; maintaining the property, because someone who has more assets (buyer) can use his wealth to help other people who need funds.
{"title":"The Right to Buyback in Murabahah Akad with The Ba'i al-Wafa' System Based on Maqashid Sharia","authors":"D. Susanti, R. Tektona, S. Shoimah","doi":"10.21154/justicia.v19i2.3873","DOIUrl":"https://doi.org/10.21154/justicia.v19i2.3873","url":null,"abstract":"The objective of this article is to find out whether the right to buyback under a murābaḥah akad with the bay’ al-wafā’ system is contrary to maqāṣid al-sharī`ah or not. Murābaḥah akad with the bay’ al-wafā’ system is a new type of contract resulting from modification. To apply akad optimally, it must contain benefits for the community by referring to the maqāṣid al-sharī`ah. This study uses a normative legal research method with a statute legal approach and a conceptual approach. This study resulted in the findings that the right to buyback in a murābaḥah akad with the bay’ al-wafā’ system does not contrary to maqāṣid sharia because it provides benefits, profits, pleasure, benefit, and happiness for the parties (seller and buyer). Murābaḥah akad with the bay’ al-wafā’ system also has fulfilled 5 (five) main elements of realizing benefit, i.e. maintaining religion, because it can keep humans from riba; nourish the soul, because sellers who get funds quickly and buyers who make a profit can use them to sustain their lives; maintaining the reason, because the seller uses his mind to sell his products to the buyer to get funds to meet his needs, and the buyer uses his mind in seeking lawful sustenance (earning a profit) through the use of this akad; maintaining offspring, because will provide blessings and benefits for children, grandchildren, and their offspring; maintaining the property, because someone who has more assets (buyer) can use his wealth to help other people who need funds.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2022-12-28","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43748488","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-07-01DOI: 10.21154/justicia.v19i1.3282
S. Rohmah, Moh. Anas Kholish, Andi Muhammad Galib
This study aims to analyze the epistemological construction of human rights from the orthodox perspective of Al-Maududi, the liberalism perspective of An-Na'im, and the moderatism perspective of Baderin. This study uses library research with a descriptive-qualitative approach. This study shows that the presence of Al-Maududi's human rights orthodoxy seeks to campaign that the concept of human rights owned by Islam is far more humanistic than the ones campaigned for and standardized by the Western. On the other hand, the presence of liberalism belief moderated by Abdullahi Ahmad An-Na'im strives to fight for Islamic human rights, which can comply with the human rights standards of the Western. The standardization of An-Na'im's liberalism departs from the view that human beings are the measure of everything. Therefore, that human rights liberalism is anthropocentric and secular. In the middle of those two different points of view about human rights, Mashood A. Baderin tried to mediate Islam and human rights harmoniously. For Baderin, instead of making those two piles contradict, they should be synergized with each other. Theoretically and practically, this article offers a discourse between the dialectical discourse of Islamic and western human rights.Penelitian ini bertujuan menganalisis bagaimana konstruksi epistemologi ortodoksi HAM dalam perspektif Al-Maududi, konstruksi epistemologi liberalisme HAM dalam perspektif An-Na’im, serta konstruksi epistemologi moderatisme HAM dalam pandangan Baderin. Penelitian ini merupakan penelitian kepustakaan dengan pendekatan deskriptif-kualitatif. Adapun hasil dari studi ini menunjukkan bahwa kehadiran ortodoksi HAM Al-Maududi berupaya mengkampanyekan bahwa konsep HAM yang dimiliki Islam merupakan konsep HAM yang jauh lebih humanis ketimbang HAM yang dikampanyekan dan distandarkan oleh Barat. Sebaliknya, kehadiran liberalisme HAM ala Abdullahi Ahmad An-Na’im berupaya memperjuangkan bahwa HAM Islam harus mengikuti standar HAM yang dimiliki oleh Barat. Standarisasi liberalisme HAM An-Na’im berangkat dari pandangan yang menjadikan manusia sebagai ukuran dari segala sesuatu. Oleh karena itu, liberalisme HAM bersifat antroposentris dan sekuler. Di tengah kedua kutub pemikiran HAM yang berbeda tersebut, Mashood A. Baderin berusaha mendudukkan Islam dan HAM secara harmonis. Bagi Baderin, keduanya tidak harus dipertentangkan, melainkan disinergikan satu sama lain. Secara teoritis dan praktis, artikel ini menawarkan sebuah diskursus antara wacana HAM Islam dan barat yang dialektis.
本研究旨在从毛杜迪的正统视角、安纳伊姆的自由主义视角和巴德林的现代主义视角分析人权的认识论建构。本研究采用描述定性方法进行图书馆研究。这项研究表明，Al-Maududi的人权正统学说的存在是为了宣传伊斯兰所拥有的人权概念远比西方所倡导和标准化的人权概念更人性化。另一方面，以阿卜杜拉希·艾哈迈德·安纳伊姆(Abdullahi Ahmad An-Na'im)为主导的自由主义信仰的存在，力图争取伊斯兰人权，符合西方的人权标准。安那伊姆自由主义的标准化背离了“人是一切的尺度”的观点。因此，人权自由主义是人类中心主义和世俗主义。在这两种不同的人权观点之间，马苏德·a·巴德林试图协调伊斯兰教和人权。对于Baderin来说，这两堆不应该相互矛盾，而应该相互协同。本文在理论和实践上提供了一种伊斯兰人权辩证话语与西方人权辩证话语之间的话语。自由主义认识论，现代主义认识论，现代主义认识论，现代主义认识论。Penelitian ini merupakan Penelitian kepustakaan dengan pendekatan deskritifi - qualititan。这句话的意思是说:“我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是说，我的意思是我的意思。”shebaliknya, kehadiran自由主义HAM ala Abdullahi Ahmad An-Na 'im berupaya成员perjuangkan bahwa HAM伊斯兰教harus mengikuti标准HAM yang dimiliki oleh Barat。标准自由主义者HAM An-Na 'im berangkat dari pandangan yang menjadikan manusia sebagai ukuran dari segala sesuatu。Oleh karena，自由主义，自由主义，自由主义，自由主义，自由主义，自由主义。Di tengah kedua kutub pemikiran HAM yang berbeda tersebut, Mashood A. Baderin berusaha mendudukkan Islam dan HAM secara harmonis。Bagi Baderin, keduanya tidak harus dipertentangkan, melainkan disinergikan satu samama lain。伊斯兰教是一种方言，是一种方言，是一种方言，是一种方言，是一种方言。
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Pub Date : 2022-06-30DOI: 10.21154/justicia.v19i1.3759
M. Mahmudi, Danang Wahyu Muhammad
This research aimed to look into the collaborative governance model proposed by the Jogja Berwakaf Movement in the Special Region of Yogyakarta (DIY). Data mining is based on primary and secondary legal sources linked to waqf governance employing empirical juridical research methodologies and transformational approaches. Meanwhile, a qualitative descriptive model was employed to analyze the data. The study's findings demonstrate that the Jogja Berwakaf Movement's program has successfully mobilized government and private partners in the DIY to collaborate and collaborate to address the community's socioeconomic difficulties. The Jogja Berwakaf Movement has raised awareness of waqf productivity's significance in speeding economic growth, socio-economic empowerment, and poverty alleviation. This movement resulted in a variety of program models, including the collection of innovative waqf through waqf auctions, literacy and education of waqf to the community through the 'Kopi Luwak' and 'Kopi Lawak' events, digitization of waqf integrated with poverty data in Sleman Regency, waqf corner at KUA throughout DIY through integrated waqf application and various other collaboration-based socialization, collection, and distribution programs of waqf. Through this collaborative movement, waqf governance is more optimal and directed, and the multiplayer effect is getting bigger. From the results of this study, apart from contributing to the acceleration of waqf governance in the regions, it can also become a rule model for sustainable waqf governance in Indonesia.Penelitian ini bertujuan mengeksplorasi model tata kelola kolaboratif yang dikembangkan Gerakan Jogja Berwakaf di Daerah Istimewa Yogyakarta (DIY). Dengan menggunakan metode penelitian yuridis empiris dan pendekatan transformatif, penggalian data dilakukan berdasarkan sumber bahan hukum primer maupun sekunder yang terkait dengan tata kelola wakaf. Sementara analilis data menggunakan model deskriptif kualitattif. Hasil penelitian menunjukan bahwa program yang jalankan Gerakan Jogja Berwakaf telah berhasil menggerakkan para stakeholder pemerintah maupun swasta di DIY untuk bersinergi dan bergerak bersama mengatasi permasalahan sosial ekonomi masyarakat. Gerakan Jogja Berwakaf telah berhasil menggugah kesadaran akan pentingnya produktivitas wakaf dalam percepatan pertumbuhan ekonomi, pemberdayaan sosial ekonomi dan pengentasan kemiskinan. Gerakan ini menghasilkan berbagai model program, diantaranya penghimpunan wakaf inovatif melalui lelang wakaf, literasi dan edukasi wakaf kepada masyarakat melalui event ‘Kopi Luwak’ dan ‘Kopi Lawak’, digitalisasi wakaf yang terintegrasi dengan data kemiskinan di Kabupaten Sleman, wakaf corner di KUA se DIY melalui aplikasi wakaf terpadu, dan berbagai program sosialisasi, penghimpunan dan distribusi wakaf berbasis kolaborasi lainnya. Melalui gerakan kolaborasi ini tata kelola wakaf lebih optimal, terarah dan multiplayer effectnya semakin besar. Dari hasil penelitian ini
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Pub Date : 2022-06-28DOI: 10.21154/justicia.v19i1.3705
A. Anshor, M. N. Muttaqin
Amid the gender-responsive movement, this study attempts to address issues in Islamic jurisprudence (fiqh). This is because fiqh products appear unable to address contemporary issues, particularly those affecting women and children. The frequent sexual and domestic abuse and women's slower acceleration than men are some of the issues women face today. Meanwhile, the current children in Indonesia are also experiencing various pressures with the many problems of violence against them. Worse yet, when Indonesia encounters health problems and the severity of Covid-19, Indonesia also faces the problem of women’s and children’s welfare. To overcome this problem, the Ministry of Women's Empowerment and Child Protection (Kemen PPPA) and the Ministry of Villages, Development of Disadvantaged Regions, and Transmigration (Kemendesa PDTT) have declared a Movement to Increase Women's Involvement through Women-Friendly and Child-Care Village. After the Covid-19 emergency, this movement is one of the synergistic efforts to achieve the Sustainable Development Goals (SDGs) in every town. This study of Islamic law is classified as a reaction to societal issues. This study focusing on literature studies finds that implementing women-friendly and child-care villages represents the responsive ijtihad fiqh methodology support in developing fiqh towards gender responsiveness.Kajian ini bertujuan untuk menjawab tantangan terhadap hukum Islam (fiqih) di tengah gerakan responsif gender. Hal ini dikarenakan produk fiqih selama ini masih terkesan belum bisa merespon problematika kontemporer, khususnya problematika perempuan dan anak. Beberapa problematika yang dialami oleh perempuan saat ini adalah maraknya kekerasan seksual maupun kekerasan dalam rumah tangga serta akselerasi perempuan yang masih terbatas dibandingkan dengan laki-laki. Sementera itu, kondisi anak di Indonesia saat ini juga mengalami berbagai tekanan dengan banyaknya problematika kekerasan terhadap anak. Lebih parah lagi ketika Indonesia dihadapkan dengan problem kesehatan dan ganasnya Covid-19, Indonesia juga dihadapkan dengan problem kesejahteraan perempuan dan anak. Sehingga untuk mengatasi problem tersebut, Kementerian Pemberdayaan Perempuan dan Perlindungan Anak (Kemen PPPA) bersama Kementerian Desa, Pembangunan Daerah Tertinggal, dan Transmigrasi (Kemendesa PDTT) telah mendeklarasikan Gerakan Peningkatan Keterlibatan Perempuan Melalui Desa Ramah Perempuan dan Desa Peduli Anak. Gerakan ini menjadi salah satu upaya sinergi mewujudkan Tujuan Pembangunan Berkelanjutan atau Sustainable Development Goals (SDGs) di setiap desa pasca darurat Covid-19. Upaya ini dalam kajian hukum Islam dikategorikan sebagai bentuk respon atas problematika yang ada di masyarakat. Kajian yang menitikberatkan pada studi pustaka ini menemukan bahwa implementasi desa ramah perempuan dan peduli anak adalah representasi dari metodologi ijtihad fiqih responsif. Pada aspek praktis, temuan dalam kajian ini memiliki kontribusi dalam per
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