Pub Date : 2022-12-12DOI: 10.14421/al-mazaahib.v3i2.2830
Mustafid Abbas
Term atau konsep civil society merupakan konsep yang berasal dari Barat sehingga konsep tersebut tentu tidak akan pernah bisa ditemukan dalam khazanah pemikiran Islam. Oleh karena itu, beberapak kalangan menolak konsep civil society, namun sebagian yang lain justru ikut memperjuangkan terwujudnya civil society dalam masyarakat muslim. Penolakan dan penerimaan terhadap konsep civil society ini tidak terlepas dari pemahaman yang berbeda atas konsep tersebut. Kalangan yang menolak konsep civil society pada umumnya berpandangan bahwa konsep tersebut bukanlah konsep yang baik untuk diterapkan di negara- negara muslim. Selain itu, kalangan yang menolak konsep civil society juga melihat bahwa Islam memiliki konsep bermasyarakat yang jauh lebih baik, yakni masyarakat ideal (khair al-ummah), sebagaimana telah dicontohkan oleh rasul dalam kehidupan bersama di Madinah. Di sisi lain, kalangan yang menerima konsep civil society dan bahkan berusaha untuk mewujudkan konsep tersebut dalam masyarakat muslim berpandangan bahwa prinsip dasar yang terdapat pada konsep civil society sebenarnya sama, atau paling tidak memiliki kemiripan, dengan konsep masyarakat idel (khair al-ummah). Artikel ini hendak mendiskusikan konsep civil society yang berkembang dalam dunia muslim. Artikel ini akan difokuskan pada bagaimana para ilmuan Islam memandang dan menyikapi venomena maraknya gerakan civil society di berbagai negara Islam. Selain itu, artikel ini juga ingin menyoroti kemungkinan dilakukannya qanunisasi hukum Islam dalam sebuah masyarakat yang menganut konsep civil society.
{"title":"ISLAM DAN CIVIL SOCIETY PERSPEKTIF USHUL FIKIH","authors":"Mustafid Abbas","doi":"10.14421/al-mazaahib.v3i2.2830","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v3i2.2830","url":null,"abstract":"Term atau konsep civil society merupakan konsep yang berasal dari Barat sehingga konsep tersebut tentu tidak akan pernah bisa ditemukan dalam khazanah pemikiran Islam. Oleh karena itu, beberapak kalangan menolak konsep civil society, namun sebagian yang lain justru ikut memperjuangkan terwujudnya civil society dalam masyarakat muslim. Penolakan dan penerimaan terhadap konsep civil society ini tidak terlepas dari pemahaman yang berbeda atas konsep tersebut. Kalangan yang menolak konsep civil society pada umumnya berpandangan bahwa konsep tersebut bukanlah konsep yang baik untuk diterapkan di negara- negara muslim. Selain itu, kalangan yang menolak konsep civil society juga melihat bahwa Islam memiliki konsep bermasyarakat yang jauh lebih baik, yakni masyarakat ideal (khair al-ummah), sebagaimana telah dicontohkan oleh rasul dalam kehidupan bersama di Madinah. Di sisi lain, kalangan yang menerima konsep civil society dan bahkan berusaha untuk mewujudkan konsep tersebut dalam masyarakat muslim berpandangan bahwa prinsip dasar yang terdapat pada konsep civil society sebenarnya sama, atau paling tidak memiliki kemiripan, dengan konsep masyarakat idel (khair al-ummah). Artikel ini hendak mendiskusikan konsep civil society yang berkembang dalam dunia muslim. Artikel ini akan difokuskan pada bagaimana para ilmuan Islam memandang dan menyikapi venomena maraknya gerakan civil society di berbagai negara Islam. Selain itu, artikel ini juga ingin menyoroti kemungkinan dilakukannya qanunisasi hukum Islam dalam sebuah masyarakat yang menganut konsep civil society.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"46 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124035802","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 : 2022-12-12DOI: 10.14421/al-mazaahib.v3i2.2837
Susiknan Azhari
Hingga saat ini, persoalan awal waktu salat merupakan kajian yang masih terlantar. Hasil penelitian penulis menunjukkan bahwa objek kajian astronomi Islam yang paling diminati adalah persoalan awal bulan kamariah, sedangkan awal waktu salat kurang diminati. Kondisi ini dapat dimaklumi karena yang sering muncul permasalahan adalah penentuan awal bulan kamariah, khususnya penentuan awal Ramadan, Syawal, dan Zulhijah. Sementara itu awal waktu salat dianggap tidak ada masalah dan “final”. Apalagi di tengah-tengah masyarakat beredar jadwal waktu salat abadi. Akan tetapi, sejak adanya tulisan Mamduh Farhan al-Buhairi yang berjudul “Salah Kaprah Waktu Subuh” dimuat majalah Qiblati secara bersambung, keraguan umat Islam tentang awal waktu salat Subuh mulai nampak di permukaan. Berbagai kegiatan dan diskusi diadakan untuk mengkaji ulang anggitan fajar yang selama ini sudah menyatu dalam keyakinan umat Islam. Artikel ini hendak mendiskusikan dan sekaligus mendialogkan pandangan para ulama dan kalangan ilmuan (para ahli astronomi) Islam tentang awal waktu Shalat Subuh yang berkembang di dunia Islam.
{"title":"AWAL WAKTU SHALAT SUBUH DI DUNIA ISLAM","authors":"Susiknan Azhari","doi":"10.14421/al-mazaahib.v3i2.2837","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v3i2.2837","url":null,"abstract":"Hingga saat ini, persoalan awal waktu salat merupakan kajian yang masih terlantar. Hasil penelitian penulis menunjukkan bahwa objek kajian astronomi Islam yang paling diminati adalah persoalan awal bulan kamariah, sedangkan awal waktu salat kurang diminati. Kondisi ini dapat dimaklumi karena yang sering muncul permasalahan adalah penentuan awal bulan kamariah, khususnya penentuan awal Ramadan, Syawal, dan Zulhijah. Sementara itu awal waktu salat dianggap tidak ada masalah dan “final”. Apalagi di tengah-tengah masyarakat beredar jadwal waktu salat abadi. Akan tetapi, sejak adanya tulisan Mamduh Farhan al-Buhairi yang berjudul “Salah Kaprah Waktu Subuh” dimuat majalah Qiblati secara bersambung, keraguan umat Islam tentang awal waktu salat Subuh mulai nampak di permukaan. Berbagai kegiatan dan diskusi diadakan untuk mengkaji ulang anggitan fajar yang selama ini sudah menyatu dalam keyakinan umat Islam. Artikel ini hendak mendiskusikan dan sekaligus mendialogkan pandangan para ulama dan kalangan ilmuan (para ahli astronomi) Islam tentang awal waktu Shalat Subuh yang berkembang di dunia Islam.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"86 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114347731","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 : 2022-12-12DOI: 10.14421/al-mazaahib.v3i2.2831
Nasrullah Ainul Yaqin
Kajian terhadap kehujahan hukum Negara sebagai sumber hukum Islam dalam dirkursus usûl al-fiqh adalah masih sangat jarang dilakukan oleh para ulama usû} l al-fiqh, khususnya ketika membahas sumber-sumber hukum Islam; kecuali apa yang dilakukan oleh Wahbah az-Zuha}ilî dalam kitab usû}l al-fiqhnya (al-Fiqh al-Islâmî), di mana dia menjelaskan secara utuh dan komprehensif bahwa hukum Negara tidaklah bisa dijadikan sebagai sumber hukum Islam karena dihasilkan dari akal secara an sich. Di sisi lain, jauh sebelum itu, Sayyid Muhammad Rasyîd Ridâ} telah membahas secara detail mengenai kehujahan hukum Negara sebagai sumber hukum Islam dalam kitab tafsirnya (al-Manâr). Dia menerima secara mutlak kehujahan hukum Negara sebagai sumber hukum Islam asal hukum tersebut mengandung nilai keadilan. Tidak lain karena hukum Allah adalah keadilan itu sendiri, sebagaimana banyak dijelaskan dalam Al-Qur’an. Adapun menurut Wahbah az-Zuha} ilî hukum Negara tidak bisa dijadikan sebagai sumber hukum Islam karena dihasilkan dari akal semata, di mana para ulama telah sepakat bahwa akal murni tidak dapat dijadikan sebagai sumber hukum Islam. Oleh karenanya, hukum Negara bisa dijadikan sumber hukum Islam adalah apabila hukum tersebut disandarkan kepada wahyu Ilahi, baik langsung (Al-Qur’an dan Hadis) maupun tidak (kaidah- kaidah umum dan spirit syariat Islam). Selain itu, meski pun terjadi perbedaan pandangan, namun terdapat titik-temu di antara pemikiran keduanya, yaitu sama-sama menerima akan kehujahan hukum Negara sebagai sumber hukum Islam. Sayyid Muha} mmad Rasyîd Ridâ} menerima hukum Negara sebagai sumber hukum Islam asal hukum tersebut mengandung keadilan, sementara Wahbah az-Zuha} ilî menerimanya asal hukum tersebut disandarkan kepada wahyu Ilahi, baik langsung maupun tidak.
{"title":"KEHUJAHAN HUKUM NEGARA SEBAGAI SUMBER HUKUM ISLAM: STUDI KOMPARASI PEMIKIRAN SAYYID MUHAMMAD RASYID RIDA DAN WAHBAH AZ-ZUHAILI","authors":"Nasrullah Ainul Yaqin","doi":"10.14421/al-mazaahib.v3i2.2831","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v3i2.2831","url":null,"abstract":"Kajian terhadap kehujahan hukum Negara sebagai sumber hukum Islam dalam dirkursus usûl al-fiqh adalah masih sangat jarang dilakukan oleh para ulama usû} l al-fiqh, khususnya ketika membahas sumber-sumber hukum Islam; kecuali apa yang dilakukan oleh Wahbah az-Zuha}ilî dalam kitab usû}l al-fiqhnya (al-Fiqh al-Islâmî), di mana dia menjelaskan secara utuh dan komprehensif bahwa hukum Negara tidaklah bisa dijadikan sebagai sumber hukum Islam karena dihasilkan dari akal secara an sich. Di sisi lain, jauh sebelum itu, Sayyid Muhammad Rasyîd Ridâ} telah membahas secara detail mengenai kehujahan hukum Negara sebagai sumber hukum Islam dalam kitab tafsirnya (al-Manâr). Dia menerima secara mutlak kehujahan hukum Negara sebagai sumber hukum Islam asal hukum tersebut mengandung nilai keadilan. Tidak lain karena hukum Allah adalah keadilan itu sendiri, sebagaimana banyak dijelaskan dalam Al-Qur’an. Adapun menurut Wahbah az-Zuha} ilî hukum Negara tidak bisa dijadikan sebagai sumber hukum Islam karena dihasilkan dari akal semata, di mana para ulama telah sepakat bahwa akal murni tidak dapat dijadikan sebagai sumber hukum Islam. Oleh karenanya, hukum Negara bisa dijadikan sumber hukum Islam adalah apabila hukum tersebut disandarkan kepada wahyu Ilahi, baik langsung (Al-Qur’an dan Hadis) maupun tidak (kaidah- kaidah umum dan spirit syariat Islam). Selain itu, meski pun terjadi perbedaan pandangan, namun terdapat titik-temu di antara pemikiran keduanya, yaitu sama-sama menerima akan kehujahan hukum Negara sebagai sumber hukum Islam. Sayyid Muha} mmad Rasyîd Ridâ} menerima hukum Negara sebagai sumber hukum Islam asal hukum tersebut mengandung keadilan, sementara Wahbah az-Zuha} ilî menerimanya asal hukum tersebut disandarkan kepada wahyu Ilahi, baik langsung maupun tidak.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"12 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127520863","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 : 2022-12-06DOI: 10.14421/al-mazaahib.v10i2.2768
M. Ridwan
The determination of the dowry in the Purba Baru was carried out from generation to generation, so it was difficult to shift it, even though the times had progressed. Uniquely, the determination of dowry in Purba Baru is based on the education level of the bride, even though in Islam it is stated that the form of dowry is only that which is valuable and useful. This research is qualitative, which prioritizes quality requirements in the form of understanding the problem. While the informants in this study were four people, namely 1) community leaders 2) youth 3) women 4) community. The techniques used to collect data in the consensus of this study were 1) interviews 2) observation 3) and 3) documentation. Determining the dowry based on the level of education in Purba Baru is an act that creates two legal consequences if the purpose of the determination is to elevate the dignity of women, especially regarding whether an action is legal or not, it causes things that are contrary to the Shari'a thus it becomes illegal to accept it, even may become unlawful.
{"title":"Penentuan Mahar Berdasarkan Tingkat Pendidikan Pengantin Perempuan Perspektif Hukum Adat dan Hukum Islam","authors":"M. Ridwan","doi":"10.14421/al-mazaahib.v10i2.2768","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v10i2.2768","url":null,"abstract":"The determination of the dowry in the Purba Baru was carried out from generation to generation, so it was difficult to shift it, even though the times had progressed. Uniquely, the determination of dowry in Purba Baru is based on the education level of the bride, even though in Islam it is stated that the form of dowry is only that which is valuable and useful. This research is qualitative, which prioritizes quality requirements in the form of understanding the problem. While the informants in this study were four people, namely 1) community leaders 2) youth 3) women 4) community. The techniques used to collect data in the consensus of this study were 1) interviews 2) observation 3) and 3) documentation. Determining the dowry based on the level of education in Purba Baru is an act that creates two legal consequences if the purpose of the determination is to elevate the dignity of women, especially regarding whether an action is legal or not, it causes things that are contrary to the Shari'a thus it becomes illegal to accept it, even may become unlawful.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"40 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115806417","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 : 2022-12-06DOI: 10.14421/al-mazaahib.v10i2.2777
Muhammad Sahal Mahfudz
In the view of the fuqoha, the practice of buying and selling breast milk is different about whether it is permissible or not. Imam Abu Hanifah is of the opinion that breast milk should not be traded because it includes human flesh. Meanwhile, Imam Malik is of the opinion that breast milk may be traded for sacred reasons. In this case the author uses the library research method-qualitative by using the theory of ta'arud fair and maslahah mursalah. The results of this study determined that the law of buying and selling breast milk both had in common, namely using the qiyas method. In this case, Imam Abu Hanifah sees the buying and selling of breast milk more on the sanctity of objects and the harm that occurs when this sale and purchase is carried out. Meanwhile, Imam Malik sees it from the side of the benefit of goods being traded.
{"title":"Hukum Jual Beli Air Susu Ibu Analisis Pendapat Imam Abu Hanifah dan Imam Malik","authors":"Muhammad Sahal Mahfudz","doi":"10.14421/al-mazaahib.v10i2.2777","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v10i2.2777","url":null,"abstract":"In the view of the fuqoha, the practice of buying and selling breast milk is different about whether it is permissible or not. Imam Abu Hanifah is of the opinion that breast milk should not be traded because it includes human flesh. Meanwhile, Imam Malik is of the opinion that breast milk may be traded for sacred reasons. In this case the author uses the library research method-qualitative by using the theory of ta'arud fair and maslahah mursalah. The results of this study determined that the law of buying and selling breast milk both had in common, namely using the qiyas method. In this case, Imam Abu Hanifah sees the buying and selling of breast milk more on the sanctity of objects and the harm that occurs when this sale and purchase is carried out. Meanwhile, Imam Malik sees it from the side of the benefit of goods being traded. ","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122510105","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 : 2022-12-04DOI: 10.14421/al-mazaahib.v10i2.2735
Deniansyah Damanik, Oji Arifin
Every 1st night of Shawwal (Eid al-fithr of Muslims) in Perbaungan District, Serdang Bedagai Regency, North Sumatra, there have been a takbir parade with decorative cars and DJ music. Therefore, the author is interested in examining this problem from the perspective of Muhammadiyah and Al-Washliyah figures in Perbaungan District. This article is field research methods by conducting interviews to some religious figures in Perbaungan district. This article found that the event organizers forbid the use of DJ music in the regulation. Apart from that, the opinion of the Perbaungan District Muhammadiyah figures tends to prohibit this act due to the mixing of takbir with DJ music. this is inversely proportional to the figure of Al-Washliyah Perbaungan who still has the opportunity to allow it because there is no firmly argument (qoth'i) which prohibits music and as long as it is not negligent the listener. This article finds that the opinion of Al-Washliyah figures is more relevant and easily accepted by the public. This is because the banning of a tradition requires a lot of time. In Islamic law, the principle of tadarruj is known, which means the prohibition or order of something must be done in stages.
{"title":"Pawai Malam Lebaran Menggunakan Musik DJ di Perbaungan Kabupaten Serdang: Perspektif Tokoh Muhammadiyah dan Al-Washliyah","authors":"Deniansyah Damanik, Oji Arifin","doi":"10.14421/al-mazaahib.v10i2.2735","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v10i2.2735","url":null,"abstract":"Every 1st night of Shawwal (Eid al-fithr of Muslims) in Perbaungan District, Serdang Bedagai Regency, North Sumatra, there have been a takbir parade with decorative cars and DJ music. Therefore, the author is interested in examining this problem from the perspective of Muhammadiyah and Al-Washliyah figures in Perbaungan District. This article is field research methods by conducting interviews to some religious figures in Perbaungan district. This article found that the event organizers forbid the use of DJ music in the regulation. Apart from that, the opinion of the Perbaungan District Muhammadiyah figures tends to prohibit this act due to the mixing of takbir with DJ music. this is inversely proportional to the figure of Al-Washliyah Perbaungan who still has the opportunity to allow it because there is no firmly argument (qoth'i) which prohibits music and as long as it is not negligent the listener. This article finds that the opinion of Al-Washliyah figures is more relevant and easily accepted by the public. This is because the banning of a tradition requires a lot of time. In Islamic law, the principle of tadarruj is known, which means the prohibition or order of something must be done in stages.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"120 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116889593","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 : 2022-12-04DOI: 10.14421/al-mazaahib.v10i2.2776
Shofa Auliya Fa'izah
In Fiqh, there is no sufficient discussion about the prayer of the speech disabled. Even though there is no specific and detailed discussion regarding the law of prayer for speech disabled people (pillars that cannot be carried out by speech disabled people). In this case there is a difference of opinion between Abu Hanifah and ash-Shafi'i. The type of research used is Library Research, which uses literature in the form of books, books, journals, dictionaries, literature related to the object of study. The nature of this research is descriptive, comparative, analytic, namely explaining, explaining, and analyzing as well as comparing the legal istinbath method used by two jurists. The results of this study indicate that Abu Hanifah and asy Syafi'i have different opinions regarding the pillars of qauli in carrying out prayers. In this case, Abu Hanifah is of the opinion that surah al-Fatihah is not included in the pillars of prayer, but what is included in the pillars of prayer is reading the verses of the Qur'an, if the mushalli cannot read it, then the substitute/badal, the mushalli may replace it by being silent for a moment if during the reading of Surah Al Fatihah finished. Meanwhile, ash-Shafi'i has a different opinion that reading surah al-Fatihah is one of the pillars of prayer, if the mushalli cannot read it, then the substitute/badal, the mushalli may read the surahs that he can whose letters are not less than the number of letters in sura al-Fatihah.
{"title":"Praktik Rukun Qauli Dalam Salat Bagi Difabel Wicara Perspektif Abu Hanifah dan Asy-Syafi’i","authors":"Shofa Auliya Fa'izah","doi":"10.14421/al-mazaahib.v10i2.2776","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v10i2.2776","url":null,"abstract":"In Fiqh, there is no sufficient discussion about the prayer of the speech disabled. Even though there is no specific and detailed discussion regarding the law of prayer for speech disabled people (pillars that cannot be carried out by speech disabled people). In this case there is a difference of opinion between Abu Hanifah and ash-Shafi'i. The type of research used is Library Research, which uses literature in the form of books, books, journals, dictionaries, literature related to the object of study. The nature of this research is descriptive, comparative, analytic, namely explaining, explaining, and analyzing as well as comparing the legal istinbath method used by two jurists. The results of this study indicate that Abu Hanifah and asy Syafi'i have different opinions regarding the pillars of qauli in carrying out prayers. In this case, Abu Hanifah is of the opinion that surah al-Fatihah is not included in the pillars of prayer, but what is included in the pillars of prayer is reading the verses of the Qur'an, if the mushalli cannot read it, then the substitute/badal, the mushalli may replace it by being silent for a moment if during the reading of Surah Al Fatihah finished. Meanwhile, ash-Shafi'i has a different opinion that reading surah al-Fatihah is one of the pillars of prayer, if the mushalli cannot read it, then the substitute/badal, the mushalli may read the surahs that he can whose letters are not less than the number of letters in sura al-Fatihah. ","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"416 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-12-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129236936","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 : 2022-11-24DOI: 10.14421/al-mazaahib.v10i2.2771
Erik Dwi Prassetyo, Layla Aulia
Philanthropy is an important aspect that can improve people's welfare, therefore the government must make regulations regarding good philanthropy by existing legal requirements. However, the current regulations, namely the regulations CMG and the Zakat regulations, are considered to still have weaknesses, as well as the large philanthropic benefits that exist will be difficult to achieve. This research focuses on a comparative study between the rules CMG and the Zakat regulations with the main issues being the first, how philanthropy is regulated in the two regulations, and second, how the comparison is between the two. This research is a type of normative legal research (library) with a comparative method and statutory approach. The source of this research data is from laws, books, or journals that are relevant to the discussion. The results of this study indicate that philanthropic arrangements in Zakat regulations are more ideal and effective when compared to regulations CMG which still have many weaknesses. These weaknesses can be seen from aspects of technology utilization, requirements, reporting, financing of organizational activities, guidance and supervision, and finally related to sanctions. It seems that it can be seen that both laws regulate provisions regarding licensing, accountability, and law enforcement. Meanwhile, the difference is that there are no regulations regarding the CMG, provisions regarding licensing requirements, community participation, special management, guidance and supervision agencies, administrative sanctions, as well as provisions on the number of criminal sanctions and fines.
{"title":"Kajian Filantropi di Indonesia: Studi Undang-Undang Pengumpulan Uang Atau Barang dan Undang-Undang Zakat","authors":"Erik Dwi Prassetyo, Layla Aulia","doi":"10.14421/al-mazaahib.v10i2.2771","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v10i2.2771","url":null,"abstract":"Philanthropy is an important aspect that can improve people's welfare, therefore the government must make regulations regarding good philanthropy by existing legal requirements. However, the current regulations, namely the regulations CMG and the Zakat regulations, are considered to still have weaknesses, as well as the large philanthropic benefits that exist will be difficult to achieve. This research focuses on a comparative study between the rules CMG and the Zakat regulations with the main issues being the first, how philanthropy is regulated in the two regulations, and second, how the comparison is between the two. This research is a type of normative legal research (library) with a comparative method and statutory approach. The source of this research data is from laws, books, or journals that are relevant to the discussion. The results of this study indicate that philanthropic arrangements in Zakat regulations are more ideal and effective when compared to regulations CMG which still have many weaknesses. These weaknesses can be seen from aspects of technology utilization, requirements, reporting, financing of organizational activities, guidance and supervision, and finally related to sanctions. It seems that it can be seen that both laws regulate provisions regarding licensing, accountability, and law enforcement. Meanwhile, the difference is that there are no regulations regarding the CMG, provisions regarding licensing requirements, community participation, special management, guidance and supervision agencies, administrative sanctions, as well as provisions on the number of criminal sanctions and fines.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"PP 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-11-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126356817","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 : 2022-10-22DOI: 10.14421/al-mazaahib.v10i1.2752
Sri Wahyuni
The study of Islamic legal philosophy in the modern era has become an essential study along with the development of human needs for legal products in accordance with the context of the times. The focus of this article is to describe the differences in the philosophical thoughts of Islamic law from several figures, namely: al-Ghazali, Ash-Syatibi, and Ibn Khaldun. This article is library research with data sourced from primary books, then analyzed qualitatively using descriptive, analytical, and comparative approaches. The results of this study indicate that each thinker has different views in the discourse of Islamic legal philosophy as the basis for the existence or absence of Islamic law. Al-Ghazali and Ash-Syatibi believe that a law needs to be based on the existence of revelation so that there is no legal legitimacy if there is no text as its foundation. Al-Ghazali and Ash-Syatibi agreed with the existence of maslahah as the goal of enacting a law. Thus, the law determined based on the texts must be following maqashid ash-syari'ah, namely benefit. Meanwhile, Ibn Khaldun emphasized the portion of reason in understanding God's message from the Prophet.
{"title":"Studi Perbandingan Pemikiran Filsafat Hukum Islam Al-Ghazali, Asy-Syatibi, dan Ibnu Khaldun","authors":"Sri Wahyuni","doi":"10.14421/al-mazaahib.v10i1.2752","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v10i1.2752","url":null,"abstract":"The study of Islamic legal philosophy in the modern era has become an essential study along with the development of human needs for legal products in accordance with the context of the times. The focus of this article is to describe the differences in the philosophical thoughts of Islamic law from several figures, namely: al-Ghazali, Ash-Syatibi, and Ibn Khaldun. This article is library research with data sourced from primary books, then analyzed qualitatively using descriptive, analytical, and comparative approaches. The results of this study indicate that each thinker has different views in the discourse of Islamic legal philosophy as the basis for the existence or absence of Islamic law. Al-Ghazali and Ash-Syatibi believe that a law needs to be based on the existence of revelation so that there is no legal legitimacy if there is no text as its foundation. Al-Ghazali and Ash-Syatibi agreed with the existence of maslahah as the goal of enacting a law. Thus, the law determined based on the texts must be following maqashid ash-syari'ah, namely benefit. Meanwhile, Ibn Khaldun emphasized the portion of reason in understanding God's message from the Prophet.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"157 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-10-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132977394","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 : 2022-09-16DOI: 10.14421/al-mazaahib.v10i1.2726
Fredy Andrianto
This article seeks to uncover criminal sanctions for intentional murder from the perspective of Criminal Law and Islamic Criminal Law. One form of murder that is very detrimental is intentional murder. This type of research is library research, using a normative-juridical approach and the nature of this article is descriptive-analytical-comparative. The research results show that the intentionality element can be seen in the tools used. If the murderer uses a tool or weapon to kill, it includes intentional murder. The purpose of punishment in Islamic law is not only to prevent criminal acts but following the objectives of maqasid as-syari'ah, namely hifz an-nafsi (body-body protection). In Islamic criminal law, the punishment for intentional murder is qişāş, diyat, or ta’zīr, depending on the judge's decision. Meanwhile, the purpose of punishment in criminal law in Indonesia is based on three basic principles of punishment, namely retributive, relative, and combined. In positive law, the punishment for intentional murder, according to Article 340, is the death penalty. This means that there are few similarities between the two Islamic and Positive criminal laws, which open up the possibility of the death penalty being imposed on murderers.
{"title":"Sanksi Pembunuhan dengan Sengaja Perspektif Hukum Pidana Islam dan Hukum Positif","authors":"Fredy Andrianto","doi":"10.14421/al-mazaahib.v10i1.2726","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v10i1.2726","url":null,"abstract":"This article seeks to uncover criminal sanctions for intentional murder from the perspective of Criminal Law and Islamic Criminal Law. One form of murder that is very detrimental is intentional murder. This type of research is library research, using a normative-juridical approach and the nature of this article is descriptive-analytical-comparative. The research results show that the intentionality element can be seen in the tools used. If the murderer uses a tool or weapon to kill, it includes intentional murder. The purpose of punishment in Islamic law is not only to prevent criminal acts but following the objectives of maqasid as-syari'ah, namely hifz an-nafsi (body-body protection). In Islamic criminal law, the punishment for intentional murder is qişāş, diyat, or ta’zīr, depending on the judge's decision. Meanwhile, the purpose of punishment in criminal law in Indonesia is based on three basic principles of punishment, namely retributive, relative, and combined. In positive law, the punishment for intentional murder, according to Article 340, is the death penalty. This means that there are few similarities between the two Islamic and Positive criminal laws, which open up the possibility of the death penalty being imposed on murderers.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2022-09-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114639350","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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