Pub Date : 2020-06-02DOI: 10.21154/JUSTICIA.V17I1.1966
Wildani Hefni
The polemic of the domain between religious regulation and state authority in the national school of Islamic law in Indonesia seems to be endlessly debated by Indonesian and Western Scholars, Muslim as well as non-muslims. This article discusses western scholarly discourses on the National School of Islamic law by examining the thoughts and works from M. Barry Hooker. Hooker introduced the term “new fiqh” in the national school of Islamic discourse and explained that the Indonesian fiqh instrumentalized by the state. Based on the model of the study of public figures and grounded its main data of Hooker’s work, this paper shows that Hooker criticizes the shifting paradigm of classical fiqh text to fiqh dominated by the state. The state determines the process of fiqh with various instruments and public transmission of sharia, including religious bureaucratization, state intervention in Islamic legal education curriculum, and through religious pulpit mediums. Fikih mazhab nasional mengemuka dalam perebutan domain antara peraturan agama dan otoritas negara. Diskursus ini menjadi perdebatan baik di kalangan sarjana Indonesia maupun sarjana di Barat. Tulisan ini mengkaji diskursus hukum Islam mazhab nasional yang dikenal dengan istilah fikih baru dari seorang intelektual di Barat bernama M. Barry Hooker. Hooker memandang fikih Indonesia saat ini merupakan fikih yang dibentuk dan diinstrumentalisasi oleh negara. Dengan menggunakan model kajian pemikiran tokoh serta karya kesarjanaannya, tulisan ini menunjukkan bahwa Hooker memiliki pandangan yang kritis dengan mengungkap pergeseran dari fikih klasik yang didasarkan pada teks keagamaan kearah fikih mazhab nasional dengan dominasi peran negara. Negara menjadi penentu proses perjalanan fikih dengan pelbagai instrumen yang diberikan pada masyarakat, antara lain birokratisasi agama, intervensi negara dalam kurikulum pendidikan hukum Islam, dan melalui medium mimbar keagamaan.
{"title":"The New Fiqh in A National School of Legal Thought: A Paradigm Shift in National School of Islamic Law on M. Barry Hooker’s Perspective","authors":"Wildani Hefni","doi":"10.21154/JUSTICIA.V17I1.1966","DOIUrl":"https://doi.org/10.21154/JUSTICIA.V17I1.1966","url":null,"abstract":"The polemic of the domain between religious regulation and state authority in the national school of Islamic law in Indonesia seems to be endlessly debated by Indonesian and Western Scholars, Muslim as well as non-muslims. This article discusses western scholarly discourses on the National School of Islamic law by examining the thoughts and works from M. Barry Hooker. Hooker introduced the term “new fiqh” in the national school of Islamic discourse and explained that the Indonesian fiqh instrumentalized by the state. Based on the model of the study of public figures and grounded its main data of Hooker’s work, this paper shows that Hooker criticizes the shifting paradigm of classical fiqh text to fiqh dominated by the state. The state determines the process of fiqh with various instruments and public transmission of sharia, including religious bureaucratization, state intervention in Islamic legal education curriculum, and through religious pulpit mediums. Fikih mazhab nasional mengemuka dalam perebutan domain antara peraturan agama dan otoritas negara. Diskursus ini menjadi perdebatan baik di kalangan sarjana Indonesia maupun sarjana di Barat. Tulisan ini mengkaji diskursus hukum Islam mazhab nasional yang dikenal dengan istilah fikih baru dari seorang intelektual di Barat bernama M. Barry Hooker. Hooker memandang fikih Indonesia saat ini merupakan fikih yang dibentuk dan diinstrumentalisasi oleh negara. Dengan menggunakan model kajian pemikiran tokoh serta karya kesarjanaannya, tulisan ini menunjukkan bahwa Hooker memiliki pandangan yang kritis dengan mengungkap pergeseran dari fikih klasik yang didasarkan pada teks keagamaan kearah fikih mazhab nasional dengan dominasi peran negara. Negara menjadi penentu proses perjalanan fikih dengan pelbagai instrumen yang diberikan pada masyarakat, antara lain birokratisasi agama, intervensi negara dalam kurikulum pendidikan hukum Islam, dan melalui medium mimbar keagamaan.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":"17 1","pages":"17-32"},"PeriodicalIF":0.0,"publicationDate":"2020-06-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42770245","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 : 2020-06-02DOI: 10.21154/JUSTICIA.V17I1.1807
Iffatin Nur, M. N. Muttaqin
Up to this contemporary era, the concept of ma ṣ la ḥ ah developed by several leading Moslem scholars seems to be rather theocentric in a way that it is transfixed on the ma ṣ la ḥ ah considerations contained in the texts (na ṣṣ ). This means that the concept of ma ṣ la ḥ ah has so far been shadowed in the textual confinement so that the resulting ma ṣ la ḥ ah becomes an old-fashioned, stagnant, and less-able concept for responding to the times’ challenges. This study aims to open up discourses and opportunities for the development and reformulation of ma ṣ la ḥ ah in the current contemporary era. This qualitative study is library research. The data used were obtained from book literatures, journals, and other writings related to ma ṣ la ḥ ah and were analyzed using a content analysis method. The discussion was done by describing the historical data of previous thoughts on ma ṣ la ḥ ah from the process of textual confinement to logic determination which was then formulated with the reality of today's modern era life. The results of this study indicate that: 1) from its historical aspect, the reformulation of ma ṣ la ḥ ah is one which has so far only been assessed in the perspective of Shāri' (the Law Maker), hence, it is necessary to reformulate it in the perspective of mujtahīd by referring to ma ṣ la ḥ ah associated with the issues’ reality context, 2) there is a need to incorporate the concept of ethics and humanity into the structure of ma ṣ la ḥ ah, and 3) there present a necessity to formulate a collective-based ijtihād in probing of ma ṣ la ḥ ah to create a scientific ma ṣ la ḥ ah-based ijtihād methodology.
{"title":"Reformulating The Concept of Maṣlaḥah: From A Textual Confinement Towards A Logic Determination","authors":"Iffatin Nur, M. N. Muttaqin","doi":"10.21154/JUSTICIA.V17I1.1807","DOIUrl":"https://doi.org/10.21154/JUSTICIA.V17I1.1807","url":null,"abstract":"Up to this contemporary era, the concept of ma ṣ la ḥ ah developed by several leading Moslem scholars seems to be rather theocentric in a way that it is transfixed on the ma ṣ la ḥ ah considerations contained in the texts (na ṣṣ ). This means that the concept of ma ṣ la ḥ ah has so far been shadowed in the textual confinement so that the resulting ma ṣ la ḥ ah becomes an old-fashioned, stagnant, and less-able concept for responding to the times’ challenges. This study aims to open up discourses and opportunities for the development and reformulation of ma ṣ la ḥ ah in the current contemporary era. This qualitative study is library research. The data used were obtained from book literatures, journals, and other writings related to ma ṣ la ḥ ah and were analyzed using a content analysis method. The discussion was done by describing the historical data of previous thoughts on ma ṣ la ḥ ah from the process of textual confinement to logic determination which was then formulated with the reality of today's modern era life. The results of this study indicate that: 1) from its historical aspect, the reformulation of ma ṣ la ḥ ah is one which has so far only been assessed in the perspective of Shāri' (the Law Maker), hence, it is necessary to reformulate it in the perspective of mujtahīd by referring to ma ṣ la ḥ ah associated with the issues’ reality context, 2) there is a need to incorporate the concept of ethics and humanity into the structure of ma ṣ la ḥ ah, and 3) there present a necessity to formulate a collective-based ijtihād in probing of ma ṣ la ḥ ah to create a scientific ma ṣ la ḥ ah-based ijtihād methodology.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":"17 1","pages":"73-90"},"PeriodicalIF":0.0,"publicationDate":"2020-06-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47611328","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 : 2020-06-02DOI: 10.21154/JUSTICIA.V17I1.1732
R. Rahma, Mohamed Shafei Moftah Bosheya
The purpose of this research is to find out new offerings and strategies according to Islam in implementing the science of mawarist in the society which were studied by CMS (Center for Mawarits Studies) UNIDA Gontor. Mawarits Science is one of the branches of science that must be studied by Muslims following with the advice of the Prophet Muhammad SAW because the mawarits science will be lost if no one learns and teaches it. Disputes between heirs often occur if the distribution of inheritance is considered unfair or not following with applicable law or norms. Inheritance matters are included in the civil realm so there are laws governing this issue. Sometimes in the distribution of inheritance using civil law, customary law and Islamic inheritance law (mawarits). The main task of the CMS (Center For Mawarits Studies) is to educate Muslim families related to the science of mawarits. This research is a qualitative Research that uses a sociological-normative approach with descriptive analysis, as for the data collection techniques with observation, interviews and documentation. The results of this study are several offers and education from CMS to the whole community especially Muslim families to implement the science of mawarits, including; forming KSM (Family Awareness of Mawarits) through studies in the mosque, seminars with the theme PSP method (Determination Before Distribution). Even though the distribution of assets uses the science of mawarist the family still has to register the distribution of inheritance in the form of land and property to the local officials so that they are legally binding. By understanding and implementing the science of mawarist the whole community especially muslim families have practiced sharia and aqeeda, hablun minallah and hablun minannas.
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Pub Date : 2020-06-02DOI: 10.21154/JUSTICIA.V16I1.1671
S. Bahri
Some issues in various classical political fiqh literatures are irrelevant if applied in the current context. This paper discusses how important the reconstruction and renewal of several issues in classical political fiqh is adapted to the plural Indonesian context. In this study, the author uses the Maqasid al-Shariah theory and Ahmad ar-Raisuni’s thinking which specifically addresses political issues as the main frame of analysis. By conducting a library study, this study concludes that several issues in classical political fiqh are indeed irrelevant to the times, and therefore need to be updated and reviewed. In additions, this study also has resulted in a new construction of Indonesian political fiqh which formulated in four crucial issues: democracy, state format, criteria for leaders in Indonesia, and application of Islamic Law (Shariah).Beberapa isu dalam pelbagai literatur Fiqh Siyāsah klasik sudah tidak relevan jika diterapkan dalam konteks saat ini. Tulisan ini mendiskusikan bagaimana pentingnya melakukan rekonstruksi dan pembaruan terhadap beberapa isu dalam Fiqh Siyāsah klasik disesuaikan dengan konteks Indonesia yang plural. Dalam penelitian ini, penulis menggunakan teori Maqāsid al-Shariah dan pemikiran Ahmad ar-Raisuni yang secara spesifik membahas persoalan politik (siyāsah) sebagai pisau analisis utamanya. Dengan melakukan studi kepustakaan, kajian ini menghasilkan kesimpulan bahwa beberapa isu dalam literatur Fiqh Siyāsah klasik memang sudah tidak relevan dengan perkembangan zaman, dan sebab itu perlu dilakukan pembaruan dan tinjauan ulang. Selain itu, penelitian ini juga menghasilkan konstruksi baru Fikih Politik Indonesia yang dirumuskan dalam empat isu krusial: demokrasi, bentuk Negara, kriteria pemimpin di Indonesia, dan penerapan syariat Islam.
各种经典政治文献中的一些问题，如果应用于当前语境，是不相关的。本文讨论了古典政治信仰中几个问题的重建和更新如何适应多元的印度尼西亚语境。在本研究中，作者以Maqasid al-Shariah理论和Ahmad ar-Raisuni的思想作为主要的分析框架，这些思想专门针对政治问题。通过对图书馆的研究，本研究得出结论，古典政治经济学中的几个问题确实与时代无关，因此需要更新和审查。此外，这项研究还导致了印度尼西亚政治信仰的新结构，其中制定了四个关键问题:民主，国家形式，印度尼西亚领导人的标准，以及伊斯兰教法(sharah)的应用。Beberapa isu dalam pelbagai文学[qh] Siyāsah kllasik sudah tidak relan jika diiterapkan dalam konteks saat ini。Tulisan ini mendiskusikan bagaimana pentingnya melakukan rekonstruksi dan pembaruan terhadap beberapa isu dalam Fiqh Siyāsah kllasik disesuaikan dengan konteks印度尼西亚yang复数。Dalam penelitian ini, penulis menggunakan teori Maqāsid伊斯兰教教法(al- sharia danpemikiran Ahmad - raisuni yang)特别成员个人政治(siyāsah) sebagai pisau分析utamanya。登干melakukan studi kepusstakaan, kajian ini menghasilkan kespulpulan bahwa beberapa isu dalam literature Fiqh Siyāsah kllasik memang sudah tidak relan Dengan perkembangan zaman, dan sebab itu perlu dilakukan pembaruan dan tininjauan ulang。Selain itu, penelitian ini juga menghasilkan konstruksi baru Fikih Politik Indonesia yang dirumuskan dalam empat isu krusial:民主，本图克国家，印尼标准，和penerapan伊斯兰教。
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Pub Date : 2020-06-02DOI: 10.21154/JUSTICIA.V17I1.1925
Fuad Abdullah, M. Mukhlas
Along with the rapid growth and spread of Islamic economic enterprises, some of their products have prompted debates among the Islamic scholars about their permissibility and whether they comprise usury (riba). Eventhough riba is one of the central concepts in Islamic economics, the ruling of riba and its definition are still among those objects of the ongoing long debates and discussions among Islamic scholars and economists. This issue comes about from a broader question about which kind of Islamic economic system should be developed as an alternative of its conventional counterpart. By examining discussions on riba found in contemporary literatures, it can be seen that the question is discussed through different approaches. At the same time, these approaches are used to understand and implement Sharia juristic principles in the field of economy. In general, there are three approaches; the modernist approach, the revivalist approach, and the literalist approach. To further understand these approaches, this paper identifies some main topics of the ongoing debate among the proponents of these approaches, namely, the position of Fiqh opinions in defining Islamic economic concepts, the objectives of Sharia to comply in economic activities, and also the question of the applicability of concepts concluded by each approach.Seiring dengan cepatnya pertumbuhan dan penyebaran perusahaan berbasis ekonomi Islam, beberapa produk dari perusahaan tersebut telah memicu perdebatan di antara para sarjana Islam tentang legalitas dan keterkandungan unsur riba di dalamnya. Meskipun riba adalah salah satu konsep sentral dalam ekonomi Islam, legalitas riba dan definisinya masih menjadi objek perdebatan panjang yang terus berlangsung di antara para sarjana dan ekonom Islam. Masalah ini muncul dari pertanyaan yang lebih luas tentang bagaimana seharusnya model sistem ekonomi Islam yang dikembangkan sebagai alternatif dari ekonomi konvensional. Dengan menelaah diskusi tentang riba yang ditemukan dalam literatur kontemporer, dapat dilihat bahwa pertanyaan tersebut didorong oleh berbagai pendekatan yang digunakan untuk memahami dan menerapkan prinsip-prinsip Syariah di bidang ekonomi. Secara umum, ada tiga pendekatan; pendekatan modernis, pendekatan revivalis, dan pendekatan literalis. Untuk lebih memahami pendekatan ini, makalah ini mengidentifikasi beberapa topik utama dari perdebatan di antara para penganut pendekatan tersebut, yaitu posisi fikih dalam mendefinisikan konsep-konsep dalam ekonomi Islam, maqāsid al-Syariah yang harus dipedomani dalam aktivitas-aktivitas ekonomi, dan juga pertanyaan tentang efektivitas penerapan konsep-konsep yang dihasilkan.
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Pub Date : 2020-06-02DOI: 10.21154/JUSTICIA.V17I1.1554
M. Meirison
Capitulation was initially closer to trade agreements, but also related to the rule of law and justice. This article aims to explain how the impact of capitulation on sharia. This foreign capitulation became very detrimental after the Ottoman conquest stagnated. By conducting a literature study and descriptive analysis method, the writer describes and analyses the flood of goods, high taxes for the indigenous population cause a setback in the trading business. Capitulation also had an impact on bringing about the dualism of law and justice. Mostly Islamic Jurists who practice Hanafi schools believe that a part of hudud and qisas must be applied to non-Muslims who are in an Islamic state. As happened in Western Europe, that is, the law is linked to the territory without any exceptions and yet the enormous tolerance of the Ottoman Turks has been a factor of it destruction. Kapitulasi pada mulanya lebih dekat kepada perjanjian dagang, akan tetapi terkait juga dengan kedaulatan hukum dan peradilan. Penulisan ini bertujuan untuk menjelaskan bagaimana dampak kapitulasi terhadap syari’ah. kapitulasi asing ini menjadi sangat merugikan setelah penaklukan Turki Usmani mengalami stagnasi. Dengan melakukan studi pustaka dan metode analisis deskriptif penulis menggambarkan dan menganalisis pembanjiran barang, pajak yang tinggi bagi penduduk pribumi menyebabkan kemunduran dalam usaha dagang. Hal ini juga berdampak dalam memunculkan dualisme hukum dan peradilan. Jumhur fuqaha yang bermazhab Hanafi berpendapat sebagian dari hudud dan qisas haruslah diterapkan terhadap non muslim yang berada negara Islam. Seperti yang terjadi di Eropa Barat, yaitu hukum dikaitkan dengan wilayah tanpa ada pengecualian dan tetapi toleransi Turki Usmani yang sangat besar telah menjadi salah satu faktor kehancuran.
{"title":"The Impact of Foreign Capitulation on Islamic Sharia in The Ottoman Empire","authors":"M. Meirison","doi":"10.21154/JUSTICIA.V17I1.1554","DOIUrl":"https://doi.org/10.21154/JUSTICIA.V17I1.1554","url":null,"abstract":"Capitulation was initially closer to trade agreements, but also related to the rule of law and justice. This article aims to explain how the impact of capitulation on sharia. This foreign capitulation became very detrimental after the Ottoman conquest stagnated. By conducting a literature study and descriptive analysis method, the writer describes and analyses the flood of goods, high taxes for the indigenous population cause a setback in the trading business. Capitulation also had an impact on bringing about the dualism of law and justice. Mostly Islamic Jurists who practice Hanafi schools believe that a part of hudud and qisas must be applied to non-Muslims who are in an Islamic state. As happened in Western Europe, that is, the law is linked to the territory without any exceptions and yet the enormous tolerance of the Ottoman Turks has been a factor of it destruction. Kapitulasi pada mulanya lebih dekat kepada perjanjian dagang, akan tetapi terkait juga dengan kedaulatan hukum dan peradilan. Penulisan ini bertujuan untuk menjelaskan bagaimana dampak kapitulasi terhadap syari’ah. kapitulasi asing ini menjadi sangat merugikan setelah penaklukan Turki Usmani mengalami stagnasi. Dengan melakukan studi pustaka dan metode analisis deskriptif penulis menggambarkan dan menganalisis pembanjiran barang, pajak yang tinggi bagi penduduk pribumi menyebabkan kemunduran dalam usaha dagang. Hal ini juga berdampak dalam memunculkan dualisme hukum dan peradilan. Jumhur fuqaha yang bermazhab Hanafi berpendapat sebagian dari hudud dan qisas haruslah diterapkan terhadap non muslim yang berada negara Islam. Seperti yang terjadi di Eropa Barat, yaitu hukum dikaitkan dengan wilayah tanpa ada pengecualian dan tetapi toleransi Turki Usmani yang sangat besar telah menjadi salah satu faktor kehancuran.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":"17 1","pages":"105-124"},"PeriodicalIF":0.0,"publicationDate":"2020-06-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48814534","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 : 2020-06-02DOI: 10.21154/JUSTICIA.V17I1.1720
Sukma Indra, Rofiul Wahyudi, Muhammad Lutfi Hakim
The results of the research in this paper aim to describe the implementation of the Small Business Capital Program, the constraints in implementing it and the creative productive zakat model that has been implemented by the Baznas of West Kalimantan Province in empowering the economy of Mustahiq. Therefore, the type of research used in this paper is field research with an empirical approach. Data collected from the results of interviews and documentation are then analyzed with qualitative data analysis. There are three research results in this paper. First, the Baznas of West Kalimantan Province implements the Small Business Capital Program to distribute zakat funds collected productively in the form of venture capital. The venture capital is then bought the means of production and given to Mustahiq to start or develop a business that he already has. The aim is to change the status of mustahiq to muzakki the following year. Second, there are two obstacles experienced by Baznas of West Kalimantan Province in empowering the economy of the poor through the Small Business Capital Program, namely the lack of human resources and the lack of zakat funds that have been collected by the Baznas of West Kalimantan Province. Third, the Small Business Capital Program at Baznas of West Kalimantan Province is included in the in-kind model in the distribution of creative productive zakat funds. It is hoped that this in-kind model can be used as a solution and contribution to the government in reducing poverty, especially in West Kalimantan Province.Hasil penelitian dalam tulisan ini bertujuan untuk mendeskripsikan pelaksanaan Program Modal Usaha Kecil, kendala-kendala dalam melaksanakannya dan model zakat produktif kreatif yang dilakukan oleh Baznas Provinsi Kalimantan Barat dalam memberdayakan ekonomi mustahiq. Oleh karena itu, jenis penelitian yang digunakan dalam tulisan ini ialah penelitian lapangan (field research) dengan pendekatan empiris. Data-data yang terkumpul dari hasil wawancara dan dokumentasi kemudian dianalisis dengan analisis data kualitatif. Ada tiga hasil penelitian dalam tulisan ini. Pertama, Baznas Provinsi Kalimantan Barat melaksanakan Program Modal Usaha Kecil untuk mendistribusikan dana zakat yang terkumpul secara produktif kreatif berupa modal usaha. Modal usaha tersebut kemudian dibelikan alat-alat produksi dan diberikan kepada mustahiq untuk memulai atau mengembangkan usaha yang telah dimilikinya. Tujuannya ialah untuk mengubah status mustahiq menjadi muzakki pada tahun berikutnya. Kedua, ada dua kendala yang dialami oleh Baznas Provinsi Kalimantan Barat dalam memberdayakan ekonomi masyarakat miskin melalui Program Modal Usaha Kecil, yaitu kurangnya SDM dan sedikitnya dana zakat yang berhasil dihimpun oleh Baznas Provinsi Kalimantan. Ketiga, Program Modal Usaha Kecil di Baznas Provinsi Kalimantan Barat termasuk dalam in-kind model dalam pendistribusian dana zakat produktif kreatif. Harapannya, in-kind model ini dapat dijadikan solusi d
{"title":"In-Kind Model in Creative Productive Zakat Funds: Case Study on National Zakat Administrator Agency (Baznas) of West Kalimantan Province","authors":"Sukma Indra, Rofiul Wahyudi, Muhammad Lutfi Hakim","doi":"10.21154/JUSTICIA.V17I1.1720","DOIUrl":"https://doi.org/10.21154/JUSTICIA.V17I1.1720","url":null,"abstract":"The results of the research in this paper aim to describe the implementation of the Small Business Capital Program, the constraints in implementing it and the creative productive zakat model that has been implemented by the Baznas of West Kalimantan Province in empowering the economy of Mustahiq. Therefore, the type of research used in this paper is field research with an empirical approach. Data collected from the results of interviews and documentation are then analyzed with qualitative data analysis. There are three research results in this paper. First, the Baznas of West Kalimantan Province implements the Small Business Capital Program to distribute zakat funds collected productively in the form of venture capital. The venture capital is then bought the means of production and given to Mustahiq to start or develop a business that he already has. The aim is to change the status of mustahiq to muzakki the following year. Second, there are two obstacles experienced by Baznas of West Kalimantan Province in empowering the economy of the poor through the Small Business Capital Program, namely the lack of human resources and the lack of zakat funds that have been collected by the Baznas of West Kalimantan Province. Third, the Small Business Capital Program at Baznas of West Kalimantan Province is included in the in-kind model in the distribution of creative productive zakat funds. It is hoped that this in-kind model can be used as a solution and contribution to the government in reducing poverty, especially in West Kalimantan Province.Hasil penelitian dalam tulisan ini bertujuan untuk mendeskripsikan pelaksanaan Program Modal Usaha Kecil, kendala-kendala dalam melaksanakannya dan model zakat produktif kreatif yang dilakukan oleh Baznas Provinsi Kalimantan Barat dalam memberdayakan ekonomi mustahiq. Oleh karena itu, jenis penelitian yang digunakan dalam tulisan ini ialah penelitian lapangan (field research) dengan pendekatan empiris. Data-data yang terkumpul dari hasil wawancara dan dokumentasi kemudian dianalisis dengan analisis data kualitatif. Ada tiga hasil penelitian dalam tulisan ini. Pertama, Baznas Provinsi Kalimantan Barat melaksanakan Program Modal Usaha Kecil untuk mendistribusikan dana zakat yang terkumpul secara produktif kreatif berupa modal usaha. Modal usaha tersebut kemudian dibelikan alat-alat produksi dan diberikan kepada mustahiq untuk memulai atau mengembangkan usaha yang telah dimilikinya. Tujuannya ialah untuk mengubah status mustahiq menjadi muzakki pada tahun berikutnya. Kedua, ada dua kendala yang dialami oleh Baznas Provinsi Kalimantan Barat dalam memberdayakan ekonomi masyarakat miskin melalui Program Modal Usaha Kecil, yaitu kurangnya SDM dan sedikitnya dana zakat yang berhasil dihimpun oleh Baznas Provinsi Kalimantan. Ketiga, Program Modal Usaha Kecil di Baznas Provinsi Kalimantan Barat termasuk dalam in-kind model dalam pendistribusian dana zakat produktif kreatif. Harapannya, in-kind model ini dapat dijadikan solusi d","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":" ","pages":""},"PeriodicalIF":0.0,"publicationDate":"2020-06-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42631889","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 : 2019-11-19DOI: 10.21154/justicia.v16i2.1666
Abdurrohman Kasdi
This article aims to examine the thoughts of Imam al-Syatibi on maqāşid al-sharīah and its actualizations in modern life. The method used is qualitative, while the data analysis technique used is content analysis to analyze the substance of maqāşid al-sharīah. It is then correlated with the context of current human life. The results of the study show that the theory of maqāşid al-sharīah initiated by Imam al-Syatibi has presented sharīah in its elastic face. Maqāşid al-sharīah has transformed Islamic theory into universal human values, such as benefit, justice, and equality in Muslims' lives in the world. This can be seen at least in two ways: first, maqāşid al-sharīah as a developing Islamic law method. The development of the theory of maqāşid al-sharīah has inspired the philosophy of Islamic laws. It becomes the basis of thinking and analysis, which is fundamental to Islamic legal thinking in this globalization era and dynamic social changes. Second, maqāşid al-sharīah in building sharīa economics; maqāşid al-sharīah's theory occupies a very central and vital position in formulating a sharīah economic development methodology. In the context of sharīah economics, the purpose of maqāşid al-sharīah is to safeguard human benefits. A Muslim is encouraged to produce and consume goods/services, of course, within valuable considerations.Artikel ini bertujuan mengkaji pemikiran Imam al-Syatibi tentang maqāşid al-sharīah dan aktualisasinya dalam kehidupan modern. Metode yang digunakan adalah kualitatif, sedangkan analisis data yang digunakan adalah content analysis yakni sebagai sebuah upaya menganalisis substansi pemikiran maqāşid al-sharīah, kemudian dikorelasikan dengan konteks kehidupan masyarakat sekarang. Hasil penelitian menunjukkan bahwa teori maqāşid al-sharīah yang digagas oleh Imam al-Syatibi telah menghadirkan shariah dalam wajahnya yang elastis. Maqāşid al-sharīah telah mentransformasikan teori-teori shariah ke dalam nilai-nilai kemanusiaan universal, seperti kemaslahatan, keadilan dan kesetaraan dalam kehidupan umat Islam. Hal ini setidaknya bisa dilihat dalam dua hal: pertama, maqāşid al-sharīah sebagai metode pengembangan hukum Islam. Pengembangan teori-teori maqashid al-shariah mengilhami filsafat hukum Islam dan menjadi pangkal berpikir serta analisis yang pokok untuk pengembangan pemikiran hukum Islam pada era globalisasi dan perubahan sosial sekarang ini. Kedua, maqāşid al-sharīah dalam membangun ekonomi shariah. Teori maqāşid al-sharīah menempati posisi yang sangat sentral dan vital dalam merumuskan metodologi pengembangan ekonomi shariah. Dalam konteks ekonomi shariah, tujuan maqāşid al-sharīah adalah menjaga kemaslahatan manusia. Seorang muslim didorong untuk memproduksi dan mengkonsumsi barang/jasa tentu dengan pertimbangan kemaslahatan.
本文旨在考察伊玛目萨提比关于maqāşid al- sharsharah的思想及其在现代生活中的实现。使用的方法是定性的，而使用的数据分析技术是内容分析，分析maqāşid al- sharsharah的物质。然后将其与当前人类生活的背景联系起来。研究结果表明，伊玛目al-Syatibi提出的maqāşid al- sharsharh理论将sharsharh的弹性面呈现出来。Maqāşid al- sharj . ah将伊斯兰理论转化为普世的人类价值，如世界上穆斯林生活中的利益、正义和平等。这至少可以从两个方面来看:首先，maqāşid al- sharj . ah是一种发展中的伊斯兰法方法。maqāşid al- sharj . ah理论的发展启发了伊斯兰教法哲学。它成为思考和分析的基础，这是在这个全球化时代和动态的社会变化中伊斯兰法律思想的基础。第二，maqāşid al- sharshara在构建sharshara经济学;Maqāşid al- sharsharah的理论在sharsharah经济发展方法论的制定中占有非常核心和重要的地位。在sharsharah经济学的背景下，maqāşid al- sharsharah的目的是维护人类的利益。当然，在有价值的考虑范围内，穆斯林被鼓励生产和消费商品/服务。Artikel ini bertujuan mengkaji pemikiran伊玛目al-Syatibi tentang maqāşid al- shar.ah dan aktualisasinya dalam kehidupan modern。Metode yang digunakan adalah kualitatif, sedangkan分析数据yang digunakan adalah内容分析yakni sebagai sebuah upaya menganalis物质pemikiran maqāşid al- sharang, kemudian dikorelasikan dengan konteks kehidupan masyarakat sekarang。Hasil penelitian menunjukkan bahwa teori maqāşid al- shari - ah yang digagas oleh伊玛目al-Syatibi telah menghadirkan伊斯兰教法dalam wajahnya yang elastis。Maqāşid al- shar.ah telah mentransformasikan teori-teori shariah ke dalam nilai-nilai kemanusiaan universal, seperti kemaslahatan, keadilan dan kesetaraan dalam kehidupan umat Islam。halini setidaknya bisa dilihat dalam dua Hal: pertama, maqāşid al- shari . ah sebagai metode pengembangan hukum Islam。彭彭邦是世界上最大的伊斯兰教国家，也是世界上最大的伊斯兰教国家，也是世界上最大的伊斯兰教国家。Kedua, maqāşid al- sharang ah dalam membangunn ekonomi sharia。特奥里maqāşid al- sharj . ah menempati posisi yang sangat central dan vital dalam merumuskan methodology penembangan economi sharia。阿拉伯国家经济教法，图胡安maqāşid al- sharj ah adalah menjaga kemaslahatan手稿。Seorang muslim didorong untuk memproducksi dan mengkonsumsi barang/jasa tentu dengan pertimbangan kemaslahatan。
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Pub Date : 2019-11-19DOI: 10.21154/JUSTICIA.V16I2.1723
Yahyanto Yahyanto
The fundamental principle of human rights is the idea that all people are born free and have equality in human rights. Equality requires equal treatment; it means that anyone should be treated equal in any condition before the law. The idea of Human Rights in the Draft of the Law on Criminal Procedure Code which will be uphold will become a new legalized law in the future, not apart from lifting and placing a suspect, defendant and convict in a dignified position as a creature of God. And in the end, declarative human rights principles will not mean much if they are not followed by the stage of rule of law. Fundamental dari hak asasi manusia adalah ide yang meletakkan semua orang terlahir bebas dan memiliki kesetaraan dalam hak asasi manusia. Kesetaraan mensyaratkan adanya perlakuan yang setara, dimana pada situasi sama harus diperlakukan dengan sama, dimana pada situasi yang berbeda diperlakukan dengan berbeda pula. Pemikiran HAM dalam RUU KUHAP yang akan di u ndangkan menjadi UU kedepan, tidak terlepas mengangkat dan menempatkan seorang tersangka, terdakwa dan terpidana dalam kedudukan yang bermartabat sebagai makhluk ciptaan Tuhan. Dan pada akhirnya, prinsip-prinsip HAM yang bersifat deklaratif tidak akan banyak berarti apabila tidak diikuti dengan tahap supremasi hukum.
{"title":"The Contribution of Human Rights in Thinking on Renewing The Book of Law of Criminal Events (KUHAP)","authors":"Yahyanto Yahyanto","doi":"10.21154/JUSTICIA.V16I2.1723","DOIUrl":"https://doi.org/10.21154/JUSTICIA.V16I2.1723","url":null,"abstract":"The fundamental principle of human rights is the idea that all people are born free and have equality in human rights. Equality requires equal treatment; it means that anyone should be treated equal in any condition before the law. The idea of Human Rights in the Draft of the Law on Criminal Procedure Code which will be uphold will become a new legalized law in the future, not apart from lifting and placing a suspect, defendant and convict in a dignified position as a creature of God. And in the end, declarative human rights principles will not mean much if they are not followed by the stage of rule of law. Fundamental dari hak asasi manusia adalah ide yang meletakkan semua orang terlahir bebas dan memiliki kesetaraan dalam hak asasi manusia. Kesetaraan mensyaratkan adanya perlakuan yang setara, dimana pada situasi sama harus diperlakukan dengan sama, dimana pada situasi yang berbeda diperlakukan dengan berbeda pula. Pemikiran HAM dalam RUU KUHAP yang akan di u ndangkan menjadi UU kedepan, tidak terlepas mengangkat dan menempatkan seorang tersangka, terdakwa dan terpidana dalam kedudukan yang bermartabat sebagai makhluk ciptaan Tuhan. Dan pada akhirnya, prinsip-prinsip HAM yang bersifat deklaratif tidak akan banyak berarti apabila tidak diikuti dengan tahap supremasi hukum.","PeriodicalId":31294,"journal":{"name":"Justicia Islamica","volume":"16 1","pages":"395-426"},"PeriodicalIF":0.0,"publicationDate":"2019-11-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46701685","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 : 2019-11-19DOI: 10.21154/JUSTICIA.V16I2.1558
M. Asmara, Rahadian Kurniawan
This paper aims to trace the practice of polygamy by the prophet's companions (khulafa al-rasyidin). Polygamy is part of Islamic teachings engraved in the Alquran and practiced by the Prophet Muhammad as written in the history, besides that, the references of polygamy by Prophet Muhammad are very easy to find, those have been written and translated into various languages in the world while the manuscript that explains about polygamy practices of Khulafa al-Rasyidin is still lacking. This paper is carried out with a historical normative approach by tracing the classical books (turast), while the data comes from the primary data and secondary data. From various classic references, it was found that the practice of polygamy carried out by Abu Bakar and Umar bin Khathab, no history was found, however, in some narrations it is said that Umar bin Khathab and Abu Bakar had many wives, without explaining whether they were polygamous, divorced or caused by death. Unlike Ali bin Abi Thalib, for example, during his marriage to Fatimah he never practiced polygamy. Usman bin Affan married two daughters of the Prophet, the first wife named Ruqayyah binti Rasulullah, after Ruqayyah died Usman remarried Ummu Kaltsum binti Rasulullah, Usman never did polygamy while marrying the daughter of the Prophet. Although Ali bin Abi Talib and Usman bin Affan did not mix the daughters of the Prophet, but after they died Ali and Usman remarried many women. Tulisan ini bertujuan untuk menelusuri praktik poligami yang dilakukan oleh para sahabat nabi (khulafa al-rasyidin). Poligami merupakan bagian dari ajaran Islam yang terukir secara nyata dalam Alquran dan dipraktikkan oleh Nabi Muhammad saw sebagai mana yang ditorehkan dalam sejarah. Selain itu, sangat mudah ditemui referensi terkait praktik poligami nabi bahkan sudah ditulis dan diterjemahkan ke berbagai bahasa di dunia. Hal ini ternyata jauh berbeda dengan poligami yang di praktikkan oleh para sahabat nabi (khulafa al-rasyidin). Ini tentu menarik untuk dikaji karena sangat minimnya referensi terkait praktik poligami para sahabat nabi. Pendekatan yang digunakan dalam tulisan ini adalah normative historis dengan menelusuri kitab-kitab klasik (turast), sementara data yang digunakan berasal dari data primer dan data sekunder. Dari berbagai referensi yang penulis telusuri dalam kitab klasik, ditemukan bahwa praktik poligami yang dilakukan oleh Abu Bakar dan Umar bin Khathab, tidak ditemukan riwayat, hanya saja dalam beberapa riwayat dikisahkan bahwa Umar dan Abu Bakar mempunyai Istri yang banyak , tanpa menjelaskan apakah di poligami, dicerai atau ditinggal mati. Berbeda halnya dengan dua khalifah setelah mereka, Ali bin Abi Thalib misalnya, selama menikah dengan Fathimah tidak pernah melakukan praktik poligami. Begitu juga dengan Usman bin Affan yang menikahi dua putri Rasulullah, istri pertama bernama Ruqayyah binti Rasulullah, setelah Ruqayyah wafat Usman menikah lagi dengan Ummu Kaltsum binti Rasulullah, Usman tidak perna
本文旨在追溯先知的同伴（khulafa al-rasyidin）实行一夫多妻制的情况。一夫多妻制是刻在《古兰经》中的伊斯兰教义的一部分，也是先知穆罕默德在历史上所践行的教义。除此之外，先知穆罕默德对一夫多妻制的提及很容易找到，这些提及已经被写成并翻译成世界上各种语言，而解释Khulafa al-Rasyidin一夫多妻制的手稿仍然缺乏。本文采用历史规范的方法，追踪古典书籍（turast），而数据来自原始数据和次要数据。从各种经典文献中可以发现，阿布·巴卡尔和奥马尔·本·哈塔布实行一夫多妻制的做法，没有发现任何历史，但在一些叙述中，据说奥马尔·本·卡塔布和阿布·巴卡尔有许多妻子，没有解释他们是一夫多妻制、离婚还是死亡。例如，与阿里·本·阿比·萨利卜不同的是，在他与法蒂玛结婚期间，他从未实行一夫多妻制。乌斯曼·本·阿凡娶了先知的两个女儿，第一任妻子名叫鲁卡亚·宾蒂·拉苏鲁拉，鲁卡亚去世后，乌斯曼再婚乌姆穆·卡尔库姆·宾蒂·拉苏鲁拉，乌斯曼·宾蒂·拉索鲁拉在娶先知的女儿时从未一夫多妻。虽然Ali bin Abi Talib和Usman bin Affan没有混合先知的女儿，但在他们死后，Ali和Usman再婚了许多妇女。这是为了效仿先知的一夫多妻制。一夫多妻制是伊斯兰教教义的一部分，在《古兰经》中有明确的背诵，穆罕默德在历史上也有实践。此外，很容易找到预言性一夫多妻制的参考文献，甚至是世界上不同语言的文字和翻译。这与先知的观点大不相同。测试当然很有趣，因为它对先知朋友的一夫多妻制做法的参考非常少。本文使用的方法是通过遵循经典书籍（游客）来规范历史，而使用的数据来自初级和次级数据。从这本经典著作中的各种参考资料中可以发现，阿布·巴卡尔和乌马尔·本·哈塔布的一夫多妻制做法并没有被载入史册，只是在少数历史中，乌马尔和阿布·巴卡尔有很多妻子，但没有解释一夫多妻制中是离婚还是死亡。与他们之后的两位继承人不同，例如Ali bin Abi Thalib，在与Fathimah结婚期间没有实行一夫多妻制。至于乌斯曼·本·阿凡，他娶了信使的两个女儿，第一任妻子名叫鲁卡亚，鲁卡亚是信使的女儿，在鲁卡亚去世后，乌斯曼嫁给了信使的女儿乌斯曼·卡尔楚姆。尽管Ali bin Abi Thalib和Usman bin Affan没有欺骗信使的女儿，但在她们死后，Ali和Usman大量嫁给了其他女人。
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