Pub Date : 2017-06-01DOI: 10.14421/al-mazaahib.v5i1.1389
W. Rizki
This paper is motivated by the opinion M. Quraish Shihab in his Tafsir Al-Misbah who do not require a Muslim woman wearing Khimar, this opinion is getting a variety of conflicting reactions among the interpreters of Indonesia, one of which is Buya HAMKA. What needs to be answered in this research is how the views of Buya HAMKA and M. Quraish Shihab about the meaning of Khimar? How did the views of Buya HAMKA and M. Quraish Shihab regarding the law of using Khimar? And how are the methods used by Buya HAMKA and M. Quraish Shihab in establishing the law using Khimar?Tafsir Ahkam Method with a comparative study between the two opinions of the character in this study implies that both interpreters have similarities and differences associated with the Khimar. Their equation is in defining the meaning of the word Khimar, ie the headgear, although both give the same definition of Khimar. While the difference between the two is in concluding the law of using Khimar. Buya HAMKA said that a Muslim woman must wear Khimar, while M. Quraish Shihab said that a Muslim woman is not obliged to wear Khimar. The method used by Buya HAMKA in establishing the law using Khimar is the Tafsir Riwayah and Dirayah method. While M. Quraish Shihab using the method of tafsir maudhu'i (thematic).
{"title":"KHIMAR DAN HUKUM MEMAKAINYA DALAM PEMIKIRAN M. QURAISH SHIHAB DAN BUYA HAMKA","authors":"W. Rizki","doi":"10.14421/al-mazaahib.v5i1.1389","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v5i1.1389","url":null,"abstract":"This paper is motivated by the opinion M. Quraish Shihab in his Tafsir Al-Misbah who do not require a Muslim woman wearing Khimar, this opinion is getting a variety of conflicting reactions among the interpreters of Indonesia, one of which is Buya HAMKA. What needs to be answered in this research is how the views of Buya HAMKA and M. Quraish Shihab about the meaning of Khimar? How did the views of Buya HAMKA and M. Quraish Shihab regarding the law of using Khimar? And how are the methods used by Buya HAMKA and M. Quraish Shihab in establishing the law using Khimar?Tafsir Ahkam Method with a comparative study between the two opinions of the character in this study implies that both interpreters have similarities and differences associated with the Khimar. Their equation is in defining the meaning of the word Khimar, ie the headgear, although both give the same definition of Khimar. While the difference between the two is in concluding the law of using Khimar. Buya HAMKA said that a Muslim woman must wear Khimar, while M. Quraish Shihab said that a Muslim woman is not obliged to wear Khimar. The method used by Buya HAMKA in establishing the law using Khimar is the Tafsir Riwayah and Dirayah method. While M. Quraish Shihab using the method of tafsir maudhu'i (thematic).","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"54 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131387434","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 : 2017-06-01DOI: 10.14421/al-mazaahib.v5i1.1392
Mujibburrahman Salim
The family is the main foundation in building a strong and integrity Muslim society. In addition, the family is the smallest part of society that determines the progress or decline of a society, therefore it takes the concept of a strong family and in accordance with the circumstances of a plural society and a tolerant society. One of the family concepts that encompasses all these things is the concept of the maṣlaḥah family. The concept of the maṣlaḥah family according to the Nahdlatul Ulama Family Relief Society of Yogyakarta Special Region is a happy family whose basic needs are fulfilled and can also play an important role in society. Elements The formation of the maṣlaḥah family is maṣāliḥ usroh and maṣāliḥ 'āmmah. Utah usrah is achieved if it meets the elements of: the husband and wife are salih, good children, good association, and rizki enough. The mood of the Ammah in the family includes the fulfillment of all aspects of dharuriyat's maslahah, namely: the protection of religion, the protection of the soul, the protection of reason, the protection of the family, and the protection of property. If all these needs are fulfilled in the family, then create a family maslahah. Therefore, the fulfillment of all aspects above become the main priority in the formation of the maslahah family.
{"title":"KONSEP KELUARGA MAṢLAḤAH PERSPEKTIF LEMBAGA KEMASLAHATAN KELUARGA NAHDLATUL ULAMA (LKK NU)","authors":"Mujibburrahman Salim","doi":"10.14421/al-mazaahib.v5i1.1392","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v5i1.1392","url":null,"abstract":"The family is the main foundation in building a strong and integrity Muslim society. In addition, the family is the smallest part of society that determines the progress or decline of a society, therefore it takes the concept of a strong family and in accordance with the circumstances of a plural society and a tolerant society. One of the family concepts that encompasses all these things is the concept of the maṣlaḥah family. The concept of the maṣlaḥah family according to the Nahdlatul Ulama Family Relief Society of Yogyakarta Special Region is a happy family whose basic needs are fulfilled and can also play an important role in society. Elements The formation of the maṣlaḥah family is maṣāliḥ usroh and maṣāliḥ 'āmmah. Utah usrah is achieved if it meets the elements of: the husband and wife are salih, good children, good association, and rizki enough. The mood of the Ammah in the family includes the fulfillment of all aspects of dharuriyat's maslahah, namely: the protection of religion, the protection of the soul, the protection of reason, the protection of the family, and the protection of property. If all these needs are fulfilled in the family, then create a family maslahah. Therefore, the fulfillment of all aspects above become the main priority in the formation of the maslahah family.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123188921","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 : 2017-06-01DOI: 10.14421/al-mazaahib.v5i1.1388
Mu'adil Faizin
The development of defining fairness gets Human Rights (HAM) idea. But, according to Human Rights, Islamic Law has discriminating dos for religious people. Finally, getting the theory, Islamic Law can’t be accept to Human Rights. Otherwise, Yusuf Qaradhawi gets the theory that Islam Law has Maqashid Syariah as well as values of Human Rigths. Consequently, the researcher discusses Human Rights Of The Yusuf Qaradhawi Prespective. The research is library research which uses the analysis method to content analysis. The research discovers that Yusuf Qaradhawi divides his idea about Human Rights as three themes; the first, affirming honour of people; the second, affirming Human Rights; the third, struggling weak human rights. The base of his idea is the theorem of the Koran that uses a context approach, further effect of the moderate thinking, and on purpose for solving people condition, nowadays.
{"title":"HAK ASASI MANUSIA DALAM PEMIKIRAN YUSUF QARADHAWI","authors":"Mu'adil Faizin","doi":"10.14421/al-mazaahib.v5i1.1388","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v5i1.1388","url":null,"abstract":"The development of defining fairness gets Human Rights (HAM) idea. But, according to Human Rights, Islamic Law has discriminating dos for religious people. Finally, getting the theory, Islamic Law can’t be accept to Human Rights. Otherwise, Yusuf Qaradhawi gets the theory that Islam Law has Maqashid Syariah as well as values of Human Rigths. Consequently, the researcher discusses Human Rights Of The Yusuf Qaradhawi Prespective. The research is library research which uses the analysis method to content analysis. The research discovers that Yusuf Qaradhawi divides his idea about Human Rights as three themes; the first, affirming honour of people; the second, affirming Human Rights; the third, struggling weak human rights. The base of his idea is the theorem of the Koran that uses a context approach, further effect of the moderate thinking, and on purpose for solving people condition, nowadays.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"58 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125465162","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 : 2015-12-01DOI: 10.14421/al-mazaahib.v3i2.2835
Sri Wahyuni
Tulisan ini membahas tentang Perkawinan adat masyarakat Samin yang berbeda dengan model perkawinan yang telah diatur dalam Undang-undang Nomor 1 Tahun 1974 tentang Perkawinan, terutama dalam tatacara perkawinan, batas usia perkawinan dan perkawinan mereka tidak dicatatkan. Perbedaan tata cara perkawinan tersebut, dikarenakan dasar hukum agama yang berbeda. Dasar hukum pelaksanaan perkawinan adat Samin adalah ajaran leluhurnya, yaitu agama Adam, yang mereka pedomani hingga saat ini. Ajaran leluhur nenek moyangnya juga tidak mencatatkan perkawinan, sehingga mereka juga tidak berkehendak untuk mencatatkan perkawinannya. Masyarakat Samin secara historis pada masa kolonial merupakan perkumpulan orang-orang yang melakukan perlawanan terhadap penjajah Belanda saat itu, dengan dipimpin oleh tokohnya yaitu Samin Suryosentiko. Saat ini telah terjadi persegeran di masa kemerdekaan, mereka tidak lagi melakukan perlawanan, karena mereka tidak lagi diperintah oleh penjajah. Perkawinan masyarakat Samin ini masih mengunakan model perkawinan adat mereka yang tidak dicatatkan, karena masyarakat ini memegangi ajaran leluhurnya secara turun temurun.
{"title":"TINJAUAN HISTORIS-SOSIOLOGIS PERKAWINAN ADAT MASYARAKAT SAMIN DI BETU REJO SUKOLILO PATI JAWA TENGAH","authors":"Sri Wahyuni","doi":"10.14421/al-mazaahib.v3i2.2835","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v3i2.2835","url":null,"abstract":"Tulisan ini membahas tentang Perkawinan adat masyarakat Samin yang berbeda dengan model perkawinan yang telah diatur dalam Undang-undang Nomor 1 Tahun 1974 tentang Perkawinan, terutama dalam tatacara perkawinan, batas usia perkawinan dan perkawinan mereka tidak dicatatkan. Perbedaan tata cara perkawinan tersebut, dikarenakan dasar hukum agama yang berbeda. Dasar hukum pelaksanaan perkawinan adat Samin adalah ajaran leluhurnya, yaitu agama Adam, yang mereka pedomani hingga saat ini. Ajaran leluhur nenek moyangnya juga tidak mencatatkan perkawinan, sehingga mereka juga tidak berkehendak untuk mencatatkan perkawinannya. Masyarakat Samin secara historis pada masa kolonial merupakan perkumpulan orang-orang yang melakukan perlawanan terhadap penjajah Belanda saat itu, dengan dipimpin oleh tokohnya yaitu Samin Suryosentiko. Saat ini telah terjadi persegeran di masa kemerdekaan, mereka tidak lagi melakukan perlawanan, karena mereka tidak lagi diperintah oleh penjajah. Perkawinan masyarakat Samin ini masih mengunakan model perkawinan adat mereka yang tidak dicatatkan, karena masyarakat ini memegangi ajaran leluhurnya secara turun temurun.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128714841","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 : 2015-11-26DOI: 10.14421/al-mazaahib.v3i2.2832
Moch. H. Kharismulloh Hilmatiar
Pembentukan PDRI berawal dari adanya Agresi Militer Belanda Kedua pada tanggal 19 Desember 1948 di Yogyakarta yang ingin menghancurkan Pemerintahan Republik Indonesia. Dalam serangan agresi tersebut, Pemerintah Pusat, terutama Presiden Soekarno dan Wakil Presiden Mohammad Hatta ditawan oleh Belanda, sehingga menyebabkan vakum dan lumpuhnya Pemerintahan. Sebelum Pemerintah Pusat ditawan oleh Belanda, Presiden telah mengumumkan pemberian mandat kepada Syafruddin Prawiranegara, untuk membentuk Pemerintahan Darurat, jika Pemerintah Pusat saat itu tidak dapat lagi meneruskan kewajibannya. Syafruddin Prawiranegara yang berada di Bukit Tinggi ketika serangan Belanda dilancarkan, tidak mengetahui adanya mandat tersebut. Hal ini disebabkan karena terputusnya jalur komunikasi antara Yogyakarta dan Bukit Tinggi akibat serangan Belanda terhadap kedua kota itu. Setelah mengetahui dengan pasti Presiden beserta pimpinan pemerintahan lainnya ditawan, bersama pemimpin sipil dan militer di Sumatera Tengah, Syafruddin Prawiranegara mendirikan PDRI tanggal 22 Desember 1948. Studi ini hendak mengkaji Pemerintahan PDRI menurut konsep darurat negara dalam perspektif fiqh siyâsah dan Hukum Tata Negara. Studi ini menunjukkan bahwa PDRI telah memainkan peranan penting dalam rangka perjuangan dan ketatanegaraan bangsa Indonesia semasa mempertahankan kemerdekaan dari Agresi Militer Belanda Kedua, khususnya dalam mempertahankan eksistensi Negara Republik Indonesia. Perjuangan PDRI tidak terlepas dari proses antara diplomasi dan perjuangan bersenjata, hal ini merupakan proses perjuangan yang dilakukan PDRI untuk mencapai Republik Indonesia yang berdaulat. Sedangkan secara hukum, baik menurut perspektif konsep siyâsah harbiyah dalam fiqh siyâsah dan Hukum Tata Negara Darurat dalam Hukum Tata Negara, Syafruddin Prawiranegara yang menjabat sebagai Ketua PDRI antara tanggal 19 Desember 1948 sampai dengan tanggal 13 Juli 1949 berhak disebut sebagai Presiden Republik Indonesia dalam keadaan darurat.
{"title":"KONSEP DARURAT NEGARA DALAM PERSPEKTIF FIQH SIYASAH DAN HUKUM TATA NEGARA STUDI KASUS TERHADAP PEMERINTAHAN PEMERINTAH DARURAT REPUBLIK INDONESIA TAHUN 1948-1949","authors":"Moch. H. Kharismulloh Hilmatiar","doi":"10.14421/al-mazaahib.v3i2.2832","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v3i2.2832","url":null,"abstract":"Pembentukan PDRI berawal dari adanya Agresi Militer Belanda Kedua pada tanggal 19 Desember 1948 di Yogyakarta yang ingin menghancurkan Pemerintahan Republik Indonesia. Dalam serangan agresi tersebut, Pemerintah Pusat, terutama Presiden Soekarno dan Wakil Presiden Mohammad Hatta ditawan oleh Belanda, sehingga menyebabkan vakum dan lumpuhnya Pemerintahan. Sebelum Pemerintah Pusat ditawan oleh Belanda, Presiden telah mengumumkan pemberian mandat kepada Syafruddin Prawiranegara, untuk membentuk Pemerintahan Darurat, jika Pemerintah Pusat saat itu tidak dapat lagi meneruskan kewajibannya. Syafruddin Prawiranegara yang berada di Bukit Tinggi ketika serangan Belanda dilancarkan, tidak mengetahui adanya mandat tersebut. Hal ini disebabkan karena terputusnya jalur komunikasi antara Yogyakarta dan Bukit Tinggi akibat serangan Belanda terhadap kedua kota itu. Setelah mengetahui dengan pasti Presiden beserta pimpinan pemerintahan lainnya ditawan, bersama pemimpin sipil dan militer di Sumatera Tengah, Syafruddin Prawiranegara mendirikan PDRI tanggal 22 Desember 1948. Studi ini hendak mengkaji Pemerintahan PDRI menurut konsep darurat negara dalam perspektif fiqh siyâsah dan Hukum Tata Negara. Studi ini menunjukkan bahwa PDRI telah memainkan peranan penting dalam rangka perjuangan dan ketatanegaraan bangsa Indonesia semasa mempertahankan kemerdekaan dari Agresi Militer Belanda Kedua, khususnya dalam mempertahankan eksistensi Negara Republik Indonesia. Perjuangan PDRI tidak terlepas dari proses antara diplomasi dan perjuangan bersenjata, hal ini merupakan proses perjuangan yang dilakukan PDRI untuk mencapai Republik Indonesia yang berdaulat. Sedangkan secara hukum, baik menurut perspektif konsep siyâsah harbiyah dalam fiqh siyâsah dan Hukum Tata Negara Darurat dalam Hukum Tata Negara, Syafruddin Prawiranegara yang menjabat sebagai Ketua PDRI antara tanggal 19 Desember 1948 sampai dengan tanggal 13 Juli 1949 berhak disebut sebagai Presiden Republik Indonesia dalam keadaan darurat.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-11-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130413657","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 : 2015-06-16DOI: 10.14421/al-mazaahib.v4i1.2849
M. N. Mafakhir
The issue of the responsibility of minors and their criminal sanctions is an interesting topic to discuss, considering that there is a lack of uniformity in both positive law and Islamic criminal law. The mindset of many law enforcement officials is currently centered on the understanding that all criminal cases must still be included in the realm of punishment (directly processed through litigation), even though these cases are crimes with relatively small losses or minor crimes. This is legal in the theory of positivism, provided that the act is clearly accommodated in the law (the principle of legality is met). However, not infrequently this process actually hurts the sense of justice in society. This article is a literature research with a descriptive analysis research method. Furthermore, the existing data is described and analyzed carefully in order to find the right conclusions. The results of this study are based on the positive law of the Child in view of Law no. 3 of 1997 concerning Juvenile Court is a person who has not been able to take responsibility for his actions, whether it is a criminal act or an act prohibited by the regulations in force in society. Children who are underage are considered as people who are unable to know the consequences of their actions because their thinking development has not yet reached the level of adults. So that children who can be punished are children whose age limit has been determined in the law. Meanwhile, according to Islamic law, if the perpetrator of the theft is a child or a madman, he cannot be sentenced to hadd cutting off his hands, based on hadith. Because cutting hands is a form of punishment, while punishment is carried out because of a crime. Meanwhile, the actions of a child who is a madman are not called a crime.
{"title":"Pertanggungjawaban Pidana Anak di Bawah Umur dalam Kasus Pencurian (Perbandingan Hukum Islam dan Hukum Positif)","authors":"M. N. Mafakhir","doi":"10.14421/al-mazaahib.v4i1.2849","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v4i1.2849","url":null,"abstract":"The issue of the responsibility of minors and their criminal sanctions is an interesting topic to discuss, considering that there is a lack of uniformity in both positive law and Islamic criminal law. The mindset of many law enforcement officials is currently centered on the understanding that all criminal cases must still be included in the realm of punishment (directly processed through litigation), even though these cases are crimes with relatively small losses or minor crimes. This is legal in the theory of positivism, provided that the act is clearly accommodated in the law (the principle of legality is met). However, not infrequently this process actually hurts the sense of justice in society. This article is a literature research with a descriptive analysis research method. Furthermore, the existing data is described and analyzed carefully in order to find the right conclusions. The results of this study are based on the positive law of the Child in view of Law no. 3 of 1997 concerning Juvenile Court is a person who has not been able to take responsibility for his actions, whether it is a criminal act or an act prohibited by the regulations in force in society. Children who are underage are considered as people who are unable to know the consequences of their actions because their thinking development has not yet reached the level of adults. So that children who can be punished are children whose age limit has been determined in the law. Meanwhile, according to Islamic law, if the perpetrator of the theft is a child or a madman, he cannot be sentenced to hadd cutting off his hands, based on hadith. Because cutting hands is a form of punishment, while punishment is carried out because of a crime. Meanwhile, the actions of a child who is a madman are not called a crime.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"20 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-06-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130212267","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 : 2015-06-01DOI: 10.14421/al-mazaahib.v3i1.1379
Itsnaatul Lathifah
Marriage is basically valid when it has qualified and fulfill its requirements, namely the bridegroom, guardian for the bride, the presence of two witnesses, and ijab-qabul (contract of marriage). In modern life, particularly in Indonesia, the marriage will not be considered valid not only when it has fulfilled the pillars of marriage, but rather that the marriage must also be registered (recorded). Perncatatn marriage this is a debate among the public. Most accept it as a positive thing and contains benefits for married couples, while others refused because it is considered not in harmony with religious requirements in terms of marriage; that no one nash, either in the Qur'an or hadith of the Prophet which requires that the marriage should be registered. This article discusses differences in views among the Muslim community in Indonesia related to Marriage Registration issues as stipulated in Law on Marriage No. 1 of 1974; the arguments put forward by each party, and also the culture of law in Indonesia that contributed to the emergence of a difference in addressing this.
{"title":"PENCATATAN PERKAWINAN: Melacak Akar Budaya Hukum dan Respon Masyarakat Indonesia terhadap Pencatatan Perkawinan","authors":"Itsnaatul Lathifah","doi":"10.14421/al-mazaahib.v3i1.1379","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v3i1.1379","url":null,"abstract":"Marriage is basically valid when it has qualified and fulfill its requirements, namely the bridegroom, guardian for the bride, the presence of two witnesses, and ijab-qabul (contract of marriage). In modern life, particularly in Indonesia, the marriage will not be considered valid not only when it has fulfilled the pillars of marriage, but rather that the marriage must also be registered (recorded). Perncatatn marriage this is a debate among the public. Most accept it as a positive thing and contains benefits for married couples, while others refused because it is considered not in harmony with religious requirements in terms of marriage; that no one nash, either in the Qur'an or hadith of the Prophet which requires that the marriage should be registered. This article discusses differences in views among the Muslim community in Indonesia related to Marriage Registration issues as stipulated in Law on Marriage No. 1 of 1974; the arguments put forward by each party, and also the culture of law in Indonesia that contributed to the emergence of a difference in addressing this.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"3 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115472293","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 : 2015-06-01DOI: 10.14421/al-mazaahib.v3i1.1386
Ahmad Muyasir
As the technology advances, the crimeis no longerjusthappeningin the real world, but itis alreadyreaching into thevirtual worldor virtual. In this case, defacing a form of cyber crimes is quite disturbing and has hurt many people. Heiscybercrimeisdone bychanging thelook of the websiteof a website, eitherin part orseeluruhnyabyfirstlybreaking intoanother person, withoutthe owner's permission.This paper isgoing toexaminethe phenomenonof cyber crime(cyber crime), along withbetuk, motives, consequences, andlegal sanctions.In this paper, the problem of evildefectingwill beassessedfrom the perspective ofthe Indonesian CriminallawandIslamic Criminallaw(Fiqh Jinayah).
{"title":"KEJAHATAN DEFECTING: Studi Perbandingan antara Undang-Undang ITEdan Hukum Pidana Islam","authors":"Ahmad Muyasir","doi":"10.14421/al-mazaahib.v3i1.1386","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v3i1.1386","url":null,"abstract":"As the technology advances, the crimeis no longerjusthappeningin the real world, but itis alreadyreaching into thevirtual worldor virtual. In this case, defacing a form of cyber crimes is quite disturbing and has hurt many people. Heiscybercrimeisdone bychanging thelook of the websiteof a website, eitherin part orseeluruhnyabyfirstlybreaking intoanother person, withoutthe owner's permission.This paper isgoing toexaminethe phenomenonof cyber crime(cyber crime), along withbetuk, motives, consequences, andlegal sanctions.In this paper, the problem of evildefectingwill beassessedfrom the perspective ofthe Indonesian CriminallawandIslamic Criminallaw(Fiqh Jinayah).","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128617619","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 : 2015-06-01DOI: 10.14421/al-mazaahib.v3i1.1385
Ahmad Anfasul Marom, Hasrul Buamona
Medical Currently, the relationship between doctor and patient is not just the relationship treatment alone, but he is also part of "therapeutic agreement" in which the patient is required to know and understand their rights and obligations in any effort to cure. One of the rights of patients in the treatment process is to get a record of treatment from a doctor or hospital, which in the world of health known as the Medical Record. But unfortunately, not many people who understand what it is and the importance of medical records for patients. Though medical record is valuable and important function for the patient, because it contains a description of a patient's medical history as well as actions taken by doctors in an effort to cure. In fact, not only that, the medical records could also be evidence in cases of alleged medical errors doctor sin handling/treating patients. This paper is going to study the problem of medical record as evidence in the criminal laws of evidence, especially in cases of alleged misconduct medical doctor.
{"title":"POLITIK HUKUM PIDANA Rekam Medis Sebagai Alat Bukti dalam Hukum Pembuktian Pidana","authors":"Ahmad Anfasul Marom, Hasrul Buamona","doi":"10.14421/al-mazaahib.v3i1.1385","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v3i1.1385","url":null,"abstract":"Medical Currently, the relationship between doctor and patient is not just the relationship treatment alone, but he is also part of \"therapeutic agreement\" in which the patient is required to know and understand their rights and obligations in any effort to cure. One of the rights of patients in the treatment process is to get a record of treatment from a doctor or hospital, which in the world of health known as the Medical Record. But unfortunately, not many people who understand what it is and the importance of medical records for patients. Though medical record is valuable and important function for the patient, because it contains a description of a patient's medical history as well as actions taken by doctors in an effort to cure. In fact, not only that, the medical records could also be evidence in cases of alleged medical errors doctor sin handling/treating patients. This paper is going to study the problem of medical record as evidence in the criminal laws of evidence, especially in cases of alleged misconduct medical doctor.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"5 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121514051","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 : 2015-06-01DOI: 10.14421/al-mazaahib.v3i1.1378
Ali Sodiqin
Enforcement of Islamic law in Indonesia has historically and empirically problem. Debating in this case is not a new discourse of Islamic law, but of a "burden of history" which until this moment has not been completed. Political law of Dutch colonial that twist the facts enactment of Islamic law, caused marginalization of the Shari'ah in the Indonesian legal system. As a result, there are fragmentation among the Muslims in the form and establishes the basic state at the beginning of independence. Two groups of Muslims appeared, namely the secular nationalist and Islamic nationalist group. During reformation period, appear artifisialistic and reductionist understanding, when Islamic law narrowed at the level of legal provisions that formal and rigid. The emergence of regional regulations of Shari'ah, was more the efforts of syariah formalization rather than enforcing the doctrine of universal substance. It can be seen from the regulated materials that only at the outside or the skin only, not on the key issues that touch the lives of many people. Besides, it appears a group that understands the shari'ah as a solution and a way of life that is totalistic, without considering aspects of historicity and contextuality. As a result is widespread understanding of Islamism is more emphasis than substance formalization. Transformation understand fundamentalism in the Middle East are sourced from Wahhabi’s teachings that has a big influence in developing the ideology called salafiyah ideological.
{"title":"GENEALOGI GERAKAN PENEGAKAN SYARI’AT ISLAM DI INDONESIA","authors":"Ali Sodiqin","doi":"10.14421/al-mazaahib.v3i1.1378","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v3i1.1378","url":null,"abstract":"Enforcement of Islamic law in Indonesia has historically and empirically problem. Debating in this case is not a new discourse of Islamic law, but of a \"burden of history\" which until this moment has not been completed. Political law of Dutch colonial that twist the facts enactment of Islamic law, caused marginalization of the Shari'ah in the Indonesian legal system. As a result, there are fragmentation among the Muslims in the form and establishes the basic state at the beginning of independence. Two groups of Muslims appeared, namely the secular nationalist and Islamic nationalist group. During reformation period, appear artifisialistic and reductionist understanding, when Islamic law narrowed at the level of legal provisions that formal and rigid. The emergence of regional regulations of Shari'ah, was more the efforts of syariah formalization rather than enforcing the doctrine of universal substance. It can be seen from the regulated materials that only at the outside or the skin only, not on the key issues that touch the lives of many people. Besides, it appears a group that understands the shari'ah as a solution and a way of life that is totalistic, without considering aspects of historicity and contextuality. As a result is widespread understanding of Islamism is more emphasis than substance formalization. Transformation understand fundamentalism in the Middle East are sourced from Wahhabi’s teachings that has a big influence in developing the ideology called salafiyah ideological.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"20 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2015-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133347976","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}
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