Pub Date : 2018-06-01DOI: 10.14421/al-mazaahib.v6i1.1532
Amamur Rohman Hamdani
Kebijakan membina dan mendata mahasiswi bercadar di lingkungan Universitas Islam Negeri Sunan Kalijaga Yogyakarta menuai kontroversi.Banyak yang mendukung kebijakan tersebut namun tak sedikit pula yang menolak karena dianggap melanggar hak-hak mahasiswi dalam menentukan model pakaiannya. Di sisi lain, rektor UIN Sunan Kalijaga beralasan bahwa pembinaan dan pendataan tersebut untuk membendung paham radikal yang sedang berkembang. Dalam konteks ini maka perlu diketahui bagaimana pandangan dosen-dosen UIN Sunan Kalijaga terkait penggunaan cadar.Tulisan ini secara spesifik membahas pandangan dosen UIN Sunan Kalijaga yang bergiat di Pusat Studi Wanita dan Pusat Pengembangan Bahasa.Keduanya merupakan lembaga resmi di bawah naungan UIN Sunan Kalijaga yang mempunyai konsentrasi kajian berbeda.Pusat Studi Wanita dengan kajian wanita yang bercorak moderat dan progresif sedangkan Pusat Pengembangan Bahasa dengan kajian pengembangan bahasa Arab dan bahasa Inggris.Namun bukan berarti keduanya tidak dapat diperbandingkan karena penelitian ini menggunakan pendekatan sosiologis yang memfokuskan bagaimana interaksi sosial dan budaya di masing-masing lembaga sehingga dapat diketahui latar belakang atau faktor dari hasil kesimpulan pandangan masing-masing lembaga tentang penggunaan cadar bagi wanita muslimah.
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Pub Date : 2018-06-01DOI: 10.14421/al-mazaahib.v6i1.1529
Rofiqoh Jumaylia
Perdagangan minuman keras telah menjadi profesi baru saat ini. Problematika tentang minuman keras tidak pernah surut pemberitahuannya melalui media cetak dan media elektronik. Korban yang berjatuhan terus meningkat dari waktu ke waktu. Minuman keras dapat beredar di kalangan masyarakat karena ada penyalurnya, seperti pedagang atau penjualnya. Hal tersebut mengakibatkan meningkatnya korban akibat minuman keras, baik dari tingkat usia maupun dari berbagai derajat sosial. Kriminalitas yang terjadi dapat berupa pemerkosaan, kasus kekerasan seksual terhadap anak (pedofilia),kerusuhan, tawuran, sampai pada kasus overdosis miras yang mengakibatkan kematian. Oleh karena itu, sebuah sanksi dan penegak hukum adalah suatu rangkaian yang menjadi titik kunci untuk menjadi problem soulving dalam permasalahan ini. Dalam hukum pidana positif, menentukan sanksi pidana terhadap pelaku tindak pidana perdagangan minuman keras sesuai yang tercantum di dalam pasal 204 KUHP yang menentukan pidana penjara paling lama 15 tahun. Sedangkan di dalam hukum pidana Islam, hukuman yang diberikan akan ditetapkan berdasarkan keputusan penguasa atau hakim pada saat itu. Di dalam hukum pidana Islam, tindak pelanggaran ini termasuk dalam jarimah ta’zir yaitu jenis jarimah dan hukuman yang belum ada ketentuannya di dalam nash.
{"title":"SANKSI PIDANA TERHADAP PELAKU TINDAK PIDANA PERDAGANGAN MINUMAN KERAS","authors":"Rofiqoh Jumaylia","doi":"10.14421/al-mazaahib.v6i1.1529","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v6i1.1529","url":null,"abstract":"Perdagangan minuman keras telah menjadi profesi baru saat ini. Problematika tentang minuman keras tidak pernah surut pemberitahuannya melalui media cetak dan media elektronik. Korban yang berjatuhan terus meningkat dari waktu ke waktu. Minuman keras dapat beredar di kalangan masyarakat karena ada penyalurnya, seperti pedagang atau penjualnya. Hal tersebut mengakibatkan meningkatnya korban akibat minuman keras, baik dari tingkat usia maupun dari berbagai derajat sosial. Kriminalitas yang terjadi dapat berupa pemerkosaan, kasus kekerasan seksual terhadap anak (pedofilia),kerusuhan, tawuran, sampai pada kasus overdosis miras yang mengakibatkan kematian. Oleh karena itu, sebuah sanksi dan penegak hukum adalah suatu rangkaian yang menjadi titik kunci untuk menjadi problem soulving dalam permasalahan ini. Dalam hukum pidana positif, menentukan sanksi pidana terhadap pelaku tindak pidana perdagangan minuman keras sesuai yang tercantum di dalam pasal 204 KUHP yang menentukan pidana penjara paling lama 15 tahun. Sedangkan di dalam hukum pidana Islam, hukuman yang diberikan akan ditetapkan berdasarkan keputusan penguasa atau hakim pada saat itu. Di dalam hukum pidana Islam, tindak pelanggaran ini termasuk dalam jarimah ta’zir yaitu jenis jarimah dan hukuman yang belum ada ketentuannya di dalam nash.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132314797","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 : 2018-03-01DOI: 10.14421/al-mazaahib.v5i2.1419
Nasrullah Ainul Yaqin
The study of the state law as the source of Islamic law in the course of usul fikih is still rarely performed by scholars of usul fikih, especially when discussing the sources of Islamic law; except what is done by Wahbah az-Zuḥailî in his usul fikih (al-Fiqh al-Islâmî), where he fully and comprehensively explains that State law can not be used as a source of Islamic law because it results from an intellectual sich. On the other hand, far beyond that, Sayyid Muḥammad Rasyîd Riḍâ has discussed in detail the state's jurisdiction as a source of Islamic law in his tafsir (al-Manâr). He accepted in absolute terms the jurisdiction of the State as a source of Islamic law from which the law contained the value of justice. Nothing else because the law of God is justice itself, as many are described in the Qur'an. According to Wahbah az-Zuḥailî the State law can not be used as a source of Islamic law because it is derived from the mere intellect, in which the scholars have agreed that pure reason can not be used as a source of Islamic law. Therefore, the law of the State can be used as a source of Islamic law if the law is based on divine revelation, either directly (Qur'an and Hadith) or not (general rules and spirit of Islamic law). In addition, although there are differences in views, there is an intersection between the two minds, which is equally acceptable to the state's jurisdiction as a source of Islamic law. Sayyid Muḥammad Rasyîd Riḍâ received the law of the State as a source of Islamic law from which the law contained justice, while Wahbah az-Zuḥailî received it from the law was based on divine revelation, whether it be directly or indirectly.Kata Kunci: Usul fikih, Hukum Negara, Sayyid Muḥammad Rasyîd Riḍâ, Wahbah az-Zuḥailî.
国法作为伊斯兰教法渊源的研究在伊斯兰教法的发展过程中仍然很少被伊斯兰教法学者进行，尤其是在讨论伊斯兰教法渊源的时候;除了Wahbah az-Zuḥailî在其通常的fiqh (al-Fiqh al-Islâmî)中所做的事情，他在那里充分和全面地解释说，国家法律不能被用作伊斯兰法的来源，因为它是一种知识分子的结果。另一方面，远不止于此，Sayyid Muḥammad rasy d Riḍâ在他的tafsir (al- manr)中详细讨论了国家作为伊斯兰法律来源的管辖权。他绝对承认国家的管辖权是伊斯兰法的一个来源，伊斯兰法中包含正义的价值。没有别的了，因为真主的律法就是正义本身，正如《古兰经》中描述的那样。根据Wahbah az-Zuḥailî，国家法律不能被用作伊斯兰法律的来源，因为它来源于纯粹的智力，其中学者们一致认为，纯粹的理性不能被用作伊斯兰法律的来源。因此，如果法律直接(古兰经和圣训)或不直接(伊斯兰法律的一般规则和精神)以真主的启示为基础，国家的法律就可以作为伊斯兰法律的来源。此外，尽管存在不同的观点，但两种思想之间存在交集，这同样可以接受国家管辖权作为伊斯兰法律的来源。Sayyid Muḥammad rasy d Riḍâ认为国家的法律是伊斯兰法律的来源，其中法律包含正义，而Wahbah az-Zuḥailî认为国家的法律是基于直接或间接的神圣启示的法律。Kata Kunci: Usul fikih, Hukum Negara, Sayyid Muḥammad rasy d Riḍâ， Wahbah az-Zuḥailî。
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Pub Date : 2018-03-01DOI: 10.14421/al-mazaahib.v5i2.1420
Hasrul Buamona
Hospital is an institution that provides health services both preventive, promotive, curative and rehabilitation to the public at large. In addition, the hospital is a solid institution of capital, technology and human resources, thus potentially causing problems both internally and externally. Hospitals were previously regarded as social institutions that provide medical assistance to the wider community, but at the present time the position of hospitals has undergone a change, formerly in the form of social institutions becoming corporate institutions that lead to the dominant health services seeking economic benefits. Problems that arise in the present moment, when a medical error occurs by a doctor or health care provider, the patient only demands a criminal doctor and never asks for corporate criminal responsibility. With this issue that makes the author to interested in assessing whether the hospital can be held accountable corporate criminal. So in the study of the authors obtained a conclusion that the hospital can be asked for criminal responsibility because the hospital as a corporation is a legal subject that has rights and duties as well as humans. In addition the legal doctrine of Vicaroius Liability and Strict Liability clarifies that the employer / employer who hires a worker / employee can be responsible as long as his / her relationship with the relationship in a hospital / corporation.Kata Kunci : Tanggung Jawab Pidana, Korporasi, Rumah Sakit
医院是向广大公众提供预防、促进、治疗和康复保健服务的机构。此外，医院是一个拥有资金、技术和人力资源的坚实机构，因此可能会在内部和外部造成问题。医院以前被视为向更广泛的社区提供医疗援助的社会机构，但目前医院的地位发生了变化，以前以社会机构的形式成为公司机构，导致主要的保健服务寻求经济利益。目前出现的问题是，当医生或保健提供者发生医疗错误时，患者只要求刑事医生，而从未要求企业承担刑事责任。有了这个问题，作者就有兴趣评估医院是否可以追究企业犯罪的责任。因此，笔者在研究中得出结论:医院作为法人，既是具有权利义务的法律主体，也是具有人的权利义务的法律主体，医院可以被追究刑事责任。此外，代理责任和严格责任的法律原则澄清，只要雇用工人/雇员的雇主/雇主与医院/公司的关系存在关系，就可以承担责任。Kata Kunci: Tanggung Jawab Pidana, Korporasi, Rumah Sakit
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Pub Date : 2018-03-01DOI: 10.14421/al-mazaahib.v5i2.1418
Ali Sodiqin
Islamic law from its source is divine law because it is based on God’s revelation, but from its implementation, Islamic law is human made law, which is interpretation of revelation. So that in Islamic law contained the side of divinity and humanity, absolute character on one side and relative on the other side. The implication, which is called Islamic law is all the interpretation of the revelations made by the mujtahids. In Islamic criminal law, that reality also occurs. Although the source is revelation, the humanity aspect receives an important attention in Islamic criminal law. The purpose of establishing Islamic criminal law is to uphold human rights, such as the right to life, the right to marry, the right to property, the right of self-esteem, the right to think, and other basic rights. The guarantee of human rights protection is also seen in the form of penal sanctions, law enforcement models and law enforcement orientations. Legal sanctions are not the goal of law enforcement but the means or strategies so that they are adaptable. Law enforcement refers to restorative justice involving perpetrators, victims, communities, and the state. The legal orientation is not only to resolve legal conflicts, but to enforce social defense.Kata Kunci: hak asasi manusia, jinayah, restorative justice, perlindungan sosial
伊斯兰教法从根源上讲是神法，因为它是以真主的启示为基础的;但从实施上讲，伊斯兰教法是人制定的法律，是对启示的解释。因此在伊斯兰教法中包含了神性和人性的一面，一面是绝对的性格，另一面是相对的性格。所谓伊斯兰教法的含义是对圣战者启示的所有解释。在伊斯兰刑法中，这种现实也会发生。虽然根源是启示，但在伊斯兰刑法中，人性方面受到了重要的关注。制定伊斯兰刑法的目的是维护人权，如生命权、婚姻权、财产权、自尊权、思考权等基本权利。人权保护的保障还表现在刑事制裁、执法模式和执法方向等方面。法律制裁不是执法的目标，而是使其具有适应性的手段或战略。执法是指涉及犯罪者、受害者、社区和国家的恢复性司法。法律取向不仅是解决法律冲突，而且是加强社会防御。Kata Kunci: hak assasi manusia, jinayah，恢复性司法，perlindungan social
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Pub Date : 2018-03-01DOI: 10.14421/al-mazaahib.v5i2.1421
F. Zein
Abortion has generally been considered cruel, inhumane, and contrary to religious law and doctrine. However, the law of abortion in particular needs to be studied in more depth, as there are various causes, not only one form, that underlie it.This paper examines how abortion is done due to indications of fetal defects according to Islamic law. This research is a type of normative legal research that is prescriptive, because this research is a scientific research to find the truth based on scientific logic from the side of law, using the approach of fiqh. The types of legal materials that the author uses are primary and secondary legal materials. The primary legal materials include the Qur'an, al-Hadith, and the fiqh books, while the secondary legal materials used are the literature that is in accordance with the object of study including Law no. 36 Year 2009 on Health. Data analysis technique is used with deductive logic. Based on the study findings, the conclusions are, first, the law of abortion is haram though in various levels in accordance with the development of fetal life. Second, Medical advancement has now been able to detect fetal damage before the age of four months. It is not considered accurate if the doctor makes the assumption that after birth the baby will experience a blemish such as blindness, deafness, or mute and that those defects are considered a cause that permits abortion. Such defects are actually disabilities that have been known in the wider community throughout human life and carried by many people. Third, nevertheless, in the first 40 days, and before the age of the fetus reaching 120 days in the womb, the fetus is in the phase of a clot of flesh and blood. If a trusted doctor determines that the fetus has a malformed disability and it cannot be cured, and if left alive, the future conditions will become a problem for him and for his family. In this condition, abortion may be permitted, according to the parents’ request.Kata kunci: aborsi, janin cacat, Hukum Islam
堕胎通常被认为是残忍的，不人道的，违反宗教法律和教义。但是，堕胎法尤其需要更深入地研究，因为有各种各样的原因，而不仅仅是一种形式。本文探讨了根据伊斯兰法律胎儿缺陷的迹象是如何堕胎的。本研究是一种具有规定性的规范性法律研究，因为本研究是以科学逻辑为基础，从法律的角度出发，运用律法的方法寻找真理的科学研究。作者使用的法律资料类型分为一级法律资料和二级法律资料。主要的法律材料包括《古兰经》、圣训和伊斯兰教经，而次要的法律材料是与研究对象相一致的文献，包括第11号法律。36 . 2009年:卫生问题。数据分析技术与演绎逻辑相结合。根据研究结果，得出结论:第一，堕胎法是非法的，但根据胎儿生命的发育程度有不同程度的堕胎。其次，医学的进步现在已经能够在四个月前检测出胎儿的损伤。如果医生假设婴儿出生后会出现失明、耳聋或哑巴等缺陷，而这些缺陷被认为是允许堕胎的原因，那么这是不准确的。这些缺陷实际上是在整个人类生活的更广泛的社区中已知的残疾，并且被许多人携带。第三，尽管如此，在最初的40天内，胎儿在子宫内的年龄达到120天之前，胎儿处于血块阶段。如果一个值得信赖的医生确定胎儿有畸形残疾，无法治愈，如果活着，未来的状况将成为他和他的家人的问题。在这种情况下，可根据父母的要求允许堕胎。Kata kunci: aborsi, janin cat, Hukum Islam
{"title":"ABORSI JANIN CACAT DALAM PERSPEKTIF HUKUM ISLAM","authors":"F. Zein","doi":"10.14421/al-mazaahib.v5i2.1421","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v5i2.1421","url":null,"abstract":"Abortion has generally been considered cruel, inhumane, and contrary to religious law and doctrine. However, the law of abortion in particular needs to be studied in more depth, as there are various causes, not only one form, that underlie it.This paper examines how abortion is done due to indications of fetal defects according to Islamic law. This research is a type of normative legal research that is prescriptive, because this research is a scientific research to find the truth based on scientific logic from the side of law, using the approach of fiqh. The types of legal materials that the author uses are primary and secondary legal materials. The primary legal materials include the Qur'an, al-Hadith, and the fiqh books, while the secondary legal materials used are the literature that is in accordance with the object of study including Law no. 36 Year 2009 on Health. Data analysis technique is used with deductive logic. Based on the study findings, the conclusions are, first, the law of abortion is haram though in various levels in accordance with the development of fetal life. Second, Medical advancement has now been able to detect fetal damage before the age of four months. It is not considered accurate if the doctor makes the assumption that after birth the baby will experience a blemish such as blindness, deafness, or mute and that those defects are considered a cause that permits abortion. Such defects are actually disabilities that have been known in the wider community throughout human life and carried by many people. Third, nevertheless, in the first 40 days, and before the age of the fetus reaching 120 days in the womb, the fetus is in the phase of a clot of flesh and blood. If a trusted doctor determines that the fetus has a malformed disability and it cannot be cured, and if left alive, the future conditions will become a problem for him and for his family. In this condition, abortion may be permitted, according to the parents’ request.Kata kunci: aborsi, janin cacat, Hukum Islam","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124337300","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 : 2018-03-01DOI: 10.14421/al-mazaahib.v5i2.1417
Abd. Halim
The inheritance law prevailing in indonesia is pluralistic since it consists of customary inheritance law (Adat), civil inheritance law (KUH Perdata), and Islamic inheritance law. This is inseparable from the politic of law performed by Dutch-Indische Government about population classsification in article 131 and 163 Indische Staatsregeling (S.1855-2). The influence of this policy is visible even now because there are some differences in their principles and norms. The difference in principle such as application of “legitieme portie” principle that is exist in civil inheritance law is unheard in Adat law, while the Islamic law has ijbrari principle. Another differences lay in the inheritance elements. In Adat, element of kinship between someone and his/her heir is very important. Civil inheritance law, in other hand, has two ways to determine how the heritage can be passed down, first is arranged in constitution, and second is mentioned in testament letter. Islamic law also has two ways to determine the inheritance right that consist of kinship elements (nasabiyah) and inheritance relations that built by marriage, etc (sababiyah). The consequence of this differences affecting widow’s position as a heir because of its acknowledgement in civil and Islamic law, while Adat doesn’t recognize it. This paper is trying to find a way to integrate this matter with law harmonisation theory and other relevant theories.
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Pub Date : 2018-03-01DOI: 10.14421/al-mazaahib.v5i2.1425
Y. Putra
Al-Luqmaniyyah boarding business entity is an independent and well-systemed business applying the principle of mudarabah. In its operation, the BUMP (Pesantren owned enterprise) is domiciled as the owner of capital and santri and teacher as mudharib or capital manager. In mudarabah theory, there are harmonies and conditions that must be met. If one of the pillars and requirements is not met then the practice of mudarabah will be canceled or damaged. The mudarabah pattern in BUMP in Pondok Pesantren Al-Luqmaniyyah Yogyakarta akad mudarabahnya can be said not deviate from the teachings of Islamic religion, it is seen from the fulfillment of conditions and harmoniousness, conformity with Islamic principles on economic regulation (muamalah) and syari'ah business ethics. Mudarabah pattern practiced in BUMP Pondok Pesantren Al Luqmaniyyah consists of several business entities, but not all the same in applying the profit sharing pattern. There are several business entities in BUMP that apply revenue sharing principles such as revenue sharing system before deduction of operating expense from business, and others apply profit sharing principle, where profit sharing is calculated after deduction of operational cost from the business entityKata Kunci: mudharabah, Badan Usaha Milik Pesantren, revenue sharing, profit sharing
Al-Luqmaniyyah登机业务实体是一个独立的、系统良好的业务，应用mudarabah原则。在其运营中，BUMP (Pesantren拥有的企业)以资本所有者的身份注册，而santri和teacher作为mudharib或资本管理人。在mudarabah理论中，有必须满足的和谐和条件。如果其中一个支柱和要求没有得到满足，那么mudarabah的实践将被取消或破坏。BUMP在Pondok Pesantren Al-Luqmaniyyah Yogyakarta akad mudarabahnya中的mudarabah模式可以说没有偏离伊斯兰教的教义，它是从条件的实现和和谐，符合伊斯兰教的经济调节原则(muamalah)和伊斯兰教的商业伦理来看的。BUMP Pondok Pesantren Al Luqmaniyyah实践的Mudarabah模式由几个商业实体组成，但在应用利润分享模式方面并不完全相同。BUMP中有几个业务实体采用收入分成原则，如收入分成制度，然后从业务中扣除营业费用，还有一些业务实体采用利润分成原则，在扣除业务实体的营业成本后计算利润分成。kata Kunci: mudharabah, Badan Usaha Milik Pesantren，收入分成，利润分成
{"title":"TINJAUAN HUKUM ISLAM TERHADAP POLA BAGI HASIL (MUDARABAH) PADA BUMP (STUDI KASUS DI PONDOK PESANTREN AL-LUQMANIYYAH UMBULHARJO YOGYAKARTA)","authors":"Y. Putra","doi":"10.14421/al-mazaahib.v5i2.1425","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v5i2.1425","url":null,"abstract":"Al-Luqmaniyyah boarding business entity is an independent and well-systemed business applying the principle of mudarabah. In its operation, the BUMP (Pesantren owned enterprise) is domiciled as the owner of capital and santri and teacher as mudharib or capital manager. In mudarabah theory, there are harmonies and conditions that must be met. If one of the pillars and requirements is not met then the practice of mudarabah will be canceled or damaged. The mudarabah pattern in BUMP in Pondok Pesantren Al-Luqmaniyyah Yogyakarta akad mudarabahnya can be said not deviate from the teachings of Islamic religion, it is seen from the fulfillment of conditions and harmoniousness, conformity with Islamic principles on economic regulation (muamalah) and syari'ah business ethics. Mudarabah pattern practiced in BUMP Pondok Pesantren Al Luqmaniyyah consists of several business entities, but not all the same in applying the profit sharing pattern. There are several business entities in BUMP that apply revenue sharing principles such as revenue sharing system before deduction of operating expense from business, and others apply profit sharing principle, where profit sharing is calculated after deduction of operational cost from the business entityKata Kunci: mudharabah, Badan Usaha Milik Pesantren, revenue sharing, profit sharing","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"94 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134325540","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 : 2018-03-01DOI: 10.14421/al-mazaahib.v5i2.1423
Fuad Mustafid
In the last few decades, the awareness of the importance of reforming Islamic legal thought has been increasing. This is triggered by the fact that the existing Islamic law is considered less able to respond to various problems that arise and develop in the modern world. As a result, Islamic law is seen or deemed to be incompatible with the times. This is of course contrary to the doctrine or belief that Islam is a plenary religion that will always be in harmony with the times. This anxiety also afflicted Muhammad Syahrur, prompting him to examine carefully and deeply the teachings of Islam, especially those contained in God's revelation. From his careful and profound study of God's revelation, Syahrur succeeded in formulating a theory of legal excavation which became known as hudud theory. This theory is expected to be a means to reform in the field of Islamic law. This paper will try to study the theory hudud (nazhariyyah al-hudud) offered by Syahrur.Kata Kunci: Muhammad Syahrur, teori hudud, pembaruan pemikiran hukum Islam
在过去的几十年里，人们越来越意识到改革伊斯兰法律思想的重要性。这是由于人们认为现有的伊斯兰法律不能对现代世界中出现和发展的各种问题作出反应。因此，伊斯兰教法被视为与时代格格不入。这当然是违背教义或信仰，伊斯兰教是一个全面的宗教，将永远与时代和谐相处。这种焦虑也折磨着穆罕默德·赛鲁尔，促使他仔细而深入地研究伊斯兰教的教义，尤其是那些包含在真主启示中的教义。从他对上帝启示的仔细而深刻的研究中，Syahrur成功地形成了一种法律挖掘理论，这被称为hudud理论。这一理论有望成为伊斯兰教法领域改革的一种手段。本文将尝试研究Syahrur提出的hudud理论(nazhariyyah al-hudud)。Kata Kunci: Muhammad Syahrur, teori hudud, pembaruan pemikiran hukum Islam
{"title":"PEMBARUAN PEMIKIRAN HUKUM ISLAM: Studi tentang Teori Hudud Muhammad Syahrur","authors":"Fuad Mustafid","doi":"10.14421/al-mazaahib.v5i2.1423","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v5i2.1423","url":null,"abstract":"In the last few decades, the awareness of the importance of reforming Islamic legal thought has been increasing. This is triggered by the fact that the existing Islamic law is considered less able to respond to various problems that arise and develop in the modern world. As a result, Islamic law is seen or deemed to be incompatible with the times. This is of course contrary to the doctrine or belief that Islam is a plenary religion that will always be in harmony with the times. This anxiety also afflicted Muhammad Syahrur, prompting him to examine carefully and deeply the teachings of Islam, especially those contained in God's revelation. From his careful and profound study of God's revelation, Syahrur succeeded in formulating a theory of legal excavation which became known as hudud theory. This theory is expected to be a means to reform in the field of Islamic law. This paper will try to study the theory hudud (nazhariyyah al-hudud) offered by Syahrur.Kata Kunci: Muhammad Syahrur, teori hudud, pembaruan pemikiran hukum Islam","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"64 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-03-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122282979","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 : 2018-02-19DOI: 10.14421/al-mazaahib.v6i2.2322
A. Makrus
Islam provides dispensation for those who have not been able to meet these requirements not to perform the pilgrimage. Anyone who does not fulfill one of the pre-determined requirements, namely Islam, is reasonable, mature, independent, and capable, is not obliged to perform the pilgrimage. However, it is different with people who have been sick or died before having time to perform the pilgrimage in this case there is a difference of opinion among scholars. People who are sick or die and have more assets but are physically incapable of performing Hajj are replaced by other people called Badal Hajj. The Muhammadiyah Tarjih and Tajdid Council and Lajnah Bahtsul Masa'il Nahdlatul Ulama' differ in their views on the legal issue of hajj. The Tarjih Council and the Tajdid Muhammadiyah in their decision allowed Badal Hajj, because it adhered to the Hadith of the Khas'am tribe narrated by Ibn Abbas ra which stated that by delegating his pilgrimage to his children or relatives, he had to fulfill the mandatory Hajj requirements. Meanwhile, Lajnah Bahtsul Masail Nahdlatul Ulama decided on the permissibility of making other people's pilgrimages. The istinbat method always uses the opinions of previous scholars, so that the decisions are relevant to the opinions of previous scholars in their classical works. Lajnah Bathsul Masa'il Nahdlatul Ulama does not provide a limit on the badal of Hajj, and a person has the right to make another person's pilgrimage even though he is not from the family and must meet certain conditions, namely that he has performed Hajj first.
{"title":"HUKUM BADAL HAJI MENURUT PANDANGAN MAJELIS TARJIH DAN TAJDID MUHAMMADIYAH DAN LAJNAH BAHTSUL MASAIL NAHDLATUL ULAMA","authors":"A. Makrus","doi":"10.14421/al-mazaahib.v6i2.2322","DOIUrl":"https://doi.org/10.14421/al-mazaahib.v6i2.2322","url":null,"abstract":"Islam provides dispensation for those who have not been able to meet these requirements not to perform the pilgrimage. Anyone who does not fulfill one of the pre-determined requirements, namely Islam, is reasonable, mature, independent, and capable, is not obliged to perform the pilgrimage. However, it is different with people who have been sick or died before having time to perform the pilgrimage in this case there is a difference of opinion among scholars. People who are sick or die and have more assets but are physically incapable of performing Hajj are replaced by other people called Badal Hajj. The Muhammadiyah Tarjih and Tajdid Council and Lajnah Bahtsul Masa'il Nahdlatul Ulama' differ in their views on the legal issue of hajj. The Tarjih Council and the Tajdid Muhammadiyah in their decision allowed Badal Hajj, because it adhered to the Hadith of the Khas'am tribe narrated by Ibn Abbas ra which stated that by delegating his pilgrimage to his children or relatives, he had to fulfill the mandatory Hajj requirements. Meanwhile, Lajnah Bahtsul Masail Nahdlatul Ulama decided on the permissibility of making other people's pilgrimages. The istinbat method always uses the opinions of previous scholars, so that the decisions are relevant to the opinions of previous scholars in their classical works. Lajnah Bathsul Masa'il Nahdlatul Ulama does not provide a limit on the badal of Hajj, and a person has the right to make another person's pilgrimage even though he is not from the family and must meet certain conditions, namely that he has performed Hajj first.","PeriodicalId":375931,"journal":{"name":"Al-Mazaahib: Jurnal Perbandingan Hukum","volume":"243 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-02-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121170730","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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