2026-05-19T10:36:38Z https://ejournal.uin-suka.ac.id/syariah/almazahib/oai

oai:ojs.pkp.sfu.ca:article/1338 2024-07-04T04:45:58Z almazahib:ART

FIQH SAINS: ELABORASI KONSEP ‘ILLAT MENUJU PEMBENTUKAN HUKUM ISLAM YANG AKTUAL Sodiqin, Ali Fiqh is the nearest part in the religious life of the Islamic society. Almost all of the religious practices in the society are besed on the fiqh. On the other hand, fiqh is the product of fuqaha’s ijtihad which open to the change and diversity. The one of causes which became the change and diversity in fiqh is illat concept. The existing or lacking of law are dipend on the illat, therefor the illat of law elaboration became very important. The science and tecnology development can be recognized as the illat of law change. The law which had been formed by the classic and medieval ulama can be canged. It is not effective in the science and tecnology development era. The finding of new law become the new law illat. The concepts of majlis, safar, iddah need to be interpreted because of theinformation and transportation tecnology development. Therefore, it is impoetant to develope the concept of illat which is suitable with the Islamic law formative orientation (maqasid asy-syari’ah). The illat of law must capable to make law which is implied the mashlahah and relevant to the civilization development, in order to keep the fiqh flexibility and significancy to the life realities. The process can be conducted by activizing ijtihad, fusing between the istinbat (deductive) and istiqra’ (induktif) methods. The ijtihad model depends on the real problems, einther by using the tarjih intiqa‟i or ibdai insyai models. UIN Sunan Kalijaga Yogyakarta 2012-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1338 10.14421/al-mazaahib.v1i1.1338 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 1 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1338/1160 Copyright (c) 2012 Ali Sodiqin

oai:ojs.pkp.sfu.ca:article/1339 2024-07-04T04:45:58Z almazahib:ART

KONTRIBUSI HASAN HANAFI DALAM KAJIAN USHUL FIQH Mashduqi, Muhammad Anis Hasan Hanafi is an expert on Islamic law who had the idea of reconstruction usul fiqh. Min Al-Nash ila Al-Waqi, written by him as the reconstruction effort, continuing the spirit of creativity, Al-Risala, Al-Mushtashfā and Al-Muwāfaqāt. Min Al-Nash ila Al-Waqi' written to undermine the claims of Islamic law to disappear the public good (al-mashāliħ al-' ammah). The entire reconstruction project of Hanafi had been referred as a result of application of the phenomenological method. Hanafi called tahlil manhaj al-khabarāt, comparable to manāhij al-ta'wil, manāhij al-nazhar, manāhij al-żauq, manāhij al-tahlil al-lughawī and other methods of classical Islamic creations. Through the philosophy of phenomenology, hermeneutics Gadamerian, Hanafi appreciate the application of the themes and traditions of thought, but in the context of Al-Quran and Al-Sunnah. Hanafi recommends usul fiqh as sacra hermeneutica, the specific case of general hermeneutics. Hanafi, divides methodological-epistemological consciousness of usul fiqh into three-dimensional consciousness; historical consciousness (la conscience historique), eidetic consciousness (la conscience eidetique), and the active awareness (la conscience active). Hanafi finds methodological shift that can be read from configuration changes chapter and logical structure of usul fiqh texts shift. This changes was seen in Al-Mustashfa, work of al-Ghazali (d. 505 H) and Al-Muwāfaqā,t work of Al-Syatibi (d. 790 H). UIN Sunan Kalijaga Yogyakarta 2012-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1339 10.14421/al-mazaahib.v1i1.1339 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 1 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1339/1161 Copyright (c) 2012 Muhammad Anis Mashduqi

oai:ojs.pkp.sfu.ca:article/1340 2024-07-04T04:45:58Z almazahib:ART

FIQH SOSIO-KULTURAL: INTERKONEKSI ANTARA PERADABAN TEKS DAN PERUBAHAN KONTEKS Fathorrahman, Fathorrahman To understand and explain the building of Islamic law (fiqh) should not be fixated on the traditional topics of fiqh evolved in an sich. But as enrichment in fiqh useable insights such as the social sciences. Socio-cultural fiqh is a paradigm that try to combine between the fiqh that tend to normative and socio-cultural regions that lot to empirically grounded. This kind of fiqh is important to analyze the various fiqh issues when dealing with social realities and problems of society has changed, so, building Islamic law contains norms and worldview-that developed in the community can be appreciated as a process of strengthening and enrichment of fiqh in the modern era. It is, as is done by many previous muslim scholars of fiqh that also incorporate elements of socio-cultural as a means for determining the direction and the view of Islamic law. This paper tries to analyze deeper socio-cultural significance of fiqh as a means to develop the study of fiqh (tsarwah al fiqhiyah). At least, through this paper, we want to describe how the socio-cultural theory of fiqh in response to people's habits, one side needs related to the text and on the other hand it can not be separated from the context. UIN Sunan Kalijaga Yogyakarta 2012-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1340 10.14421/al-mazaahib.v1i1.1340 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 1 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1340/1162 Copyright (c) 2012 Fathorrahman

oai:ojs.pkp.sfu.ca:article/1341 2024-07-04T04:45:59Z almazahib:ART

TEORI HERMENEUTIKA HUKUM KHALED M. ABOU EL-FADL Membongkar Fiqh Otoriter Membangun Fiqh Otoritatif Zayyadi, Ahmad The hermeneutic approach in law is the new discourse. It has its unique, because of Khaled M. Abou El-Fadl‟s idea. It tries to deconstruct the law authoritarianism phenomena which bring to the new fiqh that is more authoritative and applicable in the contemporary fiqh discourse (Islamic Jurisprudence). Law hermeneutic he formed is tend to a text interpretation authority through negotiating the text, the author and the reader. The set of very basic methods are the basic assumptions such as assumption based on the values, methods, reason, and belief. The four assumptions according to Khaled M. Abou El-Fadl can‟t be leave in developing law theory and interpretation. The article aims to create the new meaning more objective, authoritative which is not included in the interpretation authoritarianism conducts, especially in the creating law texts more authoritative and humany. UIN Sunan Kalijaga Yogyakarta 2012-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1341 10.14421/al-mazaahib.v1i1.1341 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 1 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1341/1163 Copyright (c) 2012 Ahmad Zayyadi

oai:ojs.pkp.sfu.ca:article/1342 2024-07-04T04:45:59Z almazahib:ART

PENGARUH POSITIVISME DALAM PERKEMBANGAN ILMU HUKUM DAN PEMBANGUNAN HUKUM INDONESIA Wahyuni, Sri This article discusses about the positivism influence to jurisprudence and law development, especially in Indonesia, and the analysis of the strength and the weakness of the positivism influence. Through the positivism which was introduced by August Comte, the rational and empiric truth and the standard of natural sciences were used also in the social sciences, law and jurisprudence. The concept of legal positivism is the proof of the positivism influence in law and jurisprudence. Legal positivism develops as the written law which is formulated by the legitimated state organ which has the power and souveregnity. It is separated from the moral and the right and wrong values. There were many scholars who use the positivism in their legal opinion, namely Hart, Hans Kelsen and John Austin. The concept of legal positivism in Indonesia also follows the legal positivism opinion, which seen in many aspect such as the written law, law unification, and legislation. UIN Sunan Kalijaga Yogyakarta 2012-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1342 10.14421/al-mazaahib.v1i1.1342 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 1 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1342/1164 Copyright (c) 2012 Sri Wahyuni

oai:ojs.pkp.sfu.ca:article/1343 2024-07-04T04:45:59Z almazahib:ART

KANUNISASI HUKUM ISLAM DI INDONESIA (Perspektif Usul al-Fiqh) Afandi, Mohammad There is a lot of controversy about the canonization of the Islamic law in Indonesia which invites many of the muslim scholars, especially those who obtain education in formal institutions and those who receive it in traditional ones. Thanks to this long debate, the discourse of the canonization not only becomes a sensitive national issue but also has a practical effect all of the Indonesian muslim people feel, that is, there are some of Islamic acts such as the act of the marriage and the act of the heritage which are adopted as parts of the state law like KHI and number 41 of 2004‟s act about waqaf. Henceforth this discourse of canonization spreads more and more broadly, so that the syari‟a-based economic system is regarded as one of the definitive and effective solutions to overcome the economic crisis.Using the Islamic jurisprudence as an approach, this research tends to find out and set a pattern of the development of future formulation of Islamic law in Indonesia by posing an academic question as to in what fields the canonization can be done. As the result, we can organize Islamic laws or norms around three themes: (1) norms that in practice are under individual‟s authority; (2) norms that in practice are under people‟s authority; (3) norms that in practice are under state‟s authority. Only in the last norm, including the family law, the civil law, the law of politic,the law of judgment, and the criminal law, can the canonization of the Islamic law be done. UIN Sunan Kalijaga Yogyakarta 2012-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1343 10.14421/al-mazaahib.v1i1.1343 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 1 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1343/1165 Copyright (c) 2012 Mohammad Afandi

oai:ojs.pkp.sfu.ca:article/1344 2024-07-04T04:45:59Z almazahib:ART

PELAKSANAAN PERNIKAHAN ADAT SUKU ANAK DALAM DALAM PERSPEKTIF UU NO 1 TAHUN 1974 Hamzah, Iri Indonesian Marriage Law (UU No. 1/1974) has any problems in its implementing. This regulation conducted by government as a tool of unification of marriage law in order to anticipate legal uncertainty. There are three sistems of law in Indonesia; Adat/Customary law, Islamic law, and Western Law. UU No. 1/1974 is expected to be a solution of plurality of legal in Indonesia. However, this regulation had not able to protect that plurality, especially Adat law. Many of Indonesia's indigenous peoples remain insist running their customary marriage law and override the provisions in the legislation that has been legislated. This happens in the Suku Anak Dalam/Orang Rimba Jambi until now. Many of their marriage practices were inconsistent with the provisions of Law No. 1 of 1974. Most of them still adhere to animism- dynamism beliefs, had a way to measure maturity bride, and no concept of the guardian, witness, and also the recording of the marriage. This fact requires the government to review the provisions of Law No. 1 of 1974 in order to accommodate customary law currently applied until now. UIN Sunan Kalijaga Yogyakarta 2012-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1344 10.14421/al-mazaahib.v1i1.1344 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 1 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1344/1166 Copyright (c) 2012 Iri Hamzah

oai:ojs.pkp.sfu.ca:article/1345 2024-07-04T04:45:59Z almazahib:ART

HIKMAH AL-TASYRI’ DALAM HUKUM POLIGAMI (Perspektif Filsafat Hukum Islam) Fauza, Nilna Poligamy is not new problem, but poligamy discourse is always being controversial issue in Indonesian community. In its tasyri‟ manner, poligamy is currently possible to be done based on certain reasons. But behind it‟s controversy in the society, there is community that disposed nash becoming dominant factor as faith strengthener while the reason is following Sunnah Rasul. But in a contrary, there is other community that refuses poligamy based on the argumentation of subordinative position of female community and discriminative policy for them. Historically, the practice of poligamy has been done before Islam era, even there was no limitation in marrying women. But since Islam has come, the practice of poligamy has been beginning to be restricted as four wives only, however it still becomes controversial issue in the society. So that, the writer efforts to investigate the philosophy of islamic law (falsafah al-tasyrī‟) about poligamy by exploring the philosophy value from its possibilities, wether it can realize the goal of marriage that is sakinah, mawaddah wa rah}mah) or even bocomes a strict problem in the family. This article is one way to get bridge in taking attitude of its controvercial side in the society. UIN Sunan Kalijaga Yogyakarta 2012-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1345 10.14421/al-mazaahib.v1i1.1345 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 1 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1345/1167 Copyright (c) 2012 Nilna Fauza

oai:ojs.pkp.sfu.ca:article/1346 2024-07-04T04:45:59Z almazahib:ART

EUTHANASIA DALAM PERSPEKTIF MORAL DAN HUKUM Halim, Abdul Euthanasia is a conduct which is done by a doctor or other persons. They do a certain medical conduct to end the patient life process, or do nothing to help the patient who severe some dieses according to medical science are difficult to be cared, either by the patient or family asking or not, in order to patient or family interest. In the ethics perspective, euthanasia face the very basic principle, even the patient condition is in the vegetative status. In the other side, in the positive law perspective, Indonesia has not yet regulate specifically in the euthanasia case, but in the formal juridic in the positive law, there in the only one euthanasia, namely the euthanasia which is conducted by asking from the patient or victim, what is called by voluntary euthanasia, according to act 344 KUHP. According to Islamic law, euthanasia is not allowed as well as in the positive law, because the right to live is not the human right but it‟s Allah rignt. UIN Sunan Kalijaga Yogyakarta 2012-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1346 10.14421/al-mazaahib.v1i1.1346 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 1 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1346/1168 Copyright (c) 2012 Abdul Halim

oai:ojs.pkp.sfu.ca:article/1347 2024-07-04T04:45:59Z almazahib:ART

PERNIKAHAN MELALUI TELEPON DAN REFORMASI HUKUM ISLAM DI INDONESA Asnawi, Habib Shulton Islamic law is universal. The law must be developed in accordance with socialneeds, as well as the fiqh rule that "the law change with the changing times andchanging times". Islamic law in reality is not idealistic yet and not seem toanticipate the changing and tend to be far from justice. For example, the oldproduct of Islamic law states that marriage or consent granted shall be carriedout in a single chamber. Reason or ‘illat of law of one chamber is to maintaincontinuity and confidence witness against two parties are performing thecontract. Social development of the people of Indonesia, especially in the field oftechnology is currently growing rapidly. Among the legal issues that are biasedtechnological progress is the marriage by the phone. This issue raises the prosand cons among Indonesian scholars. Differences of opinion are based ondifferent interpretations of the concept of the unity of the assembly (ittih}a>dulmajlis) in a marriage ceremony. Therefore we need the rule of law in order to fillthe legal vacuum due to differences of opinion. It takes a good legalconstruction, which can accommodate the interests of modern society. UIN Sunan Kalijaga Yogyakarta 2012-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1347 10.14421/al-mazaahib.v1i1.1347 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 1 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1347/1169 Copyright (c) 2012 Habib Shulton Asnawi

oai:ojs.pkp.sfu.ca:article/1353 2024-07-04T04:45:59Z almazahib:ART

PEMBELAAN ADVOKAT TERHADAP KLIEN DALAM MENANGANI PERKARA HUKUM MENURUT PERSPEKTIF HUKUM ISLAM DAN HUKUM POSITIF Huda, Miftahul Advocate profession is a very noble profession, which setatusnya alignedwith other law enforcement agencies, such as police, prosecutors andjudges. Status as a law enforcement together with other law enforcementagencies contribute to the implementation of any fair trial, fair, andlegal certainty for all seekers of justice in enforcing the law, truth,justice and human rights. Advocate actually have a special role in theenforcement of judicially recognized. The role of special advocates areagainst the interests of the accused, the accused and those seeking justice,in accordance with the profession as those who provide legal services inand out of court. There are some that must be considered by an advocatebefore accepting the power of the client to resolve his case in court, areas follows: in the case of a civil or criminal problematic, there is apower law or not, and the evidence is authentic, and the witnesseswitnesses. Pleading for Handling Client Advocate tehadap lawsuitin Islam based on the Quran and as-Sunnah, while the positive law isregulated in Law Number 18 Year 2003 regarding the Code of EthicsAdvocate and Advocate Indonesia. UIN Sunan Kalijaga Yogyakarta 2012-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1353 10.14421/al-mazaahib.v1i2.1353 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 2 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1353/1174 Copyright (c) 2012 Miftahul Huda

oai:ojs.pkp.sfu.ca:article/1354 2024-07-04T04:45:59Z almazahib:ART

AMAL AHLU AL-MADINAH SEBAGAI SUMBER HUKUM ISLAM (Pandangan Imam Malik Ibn Anas dalam Kitab Al-Muwatta`) Najib, Agus Moh. Imam Malik ibn Anas (93-175 H/711-791 M) considers that the practice is well established in Medina (amal Ahlu al-Madi>nah) are a source of law to be followed. Amal Ahlu al-Madi>nah according to Imam Malik is a source of law that must be obeyed and there should not menyelisihi. The reason is because Medina is the city where the Prophet's Hijrah, where most of the Qur'an was revealed and the halal and haram set. Medina resident is a resident of the companions who witnessed the revelation down and obey all that is commanded by the Prophet, so they are the ones most aware of the purpose of revelation and the Sunnah of the Prophet. This statement is as he wrote in his masterpiecenya, the Kitab Al-Muwatta '. Imam Malik's view is a reaction of some scholars, such as Al-Lays, Imam Shafi'i and Al-Syaibani. Among scholars Malikiyah, differentiation occurs in the category of charity ahlu al-medina, which is based on history and based on ijtihad. They agreed to accept the first of its kind and different opinions for the latter kind. If we look closely, Amal Ahlu al-Madi>nah raised Imam Malik in Al-Muwatta 'is not always rely on the traditions of the Prophet, but many do not have any rest, good traditions of the Prophet, words and sayings tabi'in friends. Imam Malik prioritize amal Ahlu al-Madi>nah of the ahad hadith and the opinions of friends and tabi'in. Viewed politically, the view of Imam Malik is also a form of opposition to the ruler at that time, the Abbasid dynasty, by clarifying the authority of Madinah through the concept of amal Ahlu al-Madi>nah. UIN Sunan Kalijaga Yogyakarta 2012-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1354 10.14421/al-mazaahib.v1i2.1354 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 2 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1354/1175 Copyright (c) 2012 Agus Moh. Najib

oai:ojs.pkp.sfu.ca:article/1355 2024-07-04T04:45:59Z almazahib:ART

KONSEP KETATANEGARAAN ISLAM MENURUT AL-FARABI DAN AYATULLAH KHUMAENI Abidin, Ahmad Zaenal Discourse on whether Islam has a conception of the state system a topic that is always interesting to talk about. Basically constitutional Islamic political thought is divided into three periods, namely the classical period that lasted from the 7th century until the 13th century, a period that lasted from the mid-14th century until the 19th century, and the modern period that lasted from the 19th to the present. Al-Farabi was one of the first thinkers (classic) in the constitutional history of political Islam. He is the first Muslim political thinkers who seek confronts, tie, and then align the classical Greek political thought in Islam. On the other hand Ayatuallah Imam Khomaeni a thinker as well as political actors reperesentasi ketatanegraan Islam in the modern period. Imam Khomaeni is a major driving force of the revolution that occurred in 1979 in the State of the Mullahs of Iran. Al-Farabi in subdivision political theory asserts that the purpose of the establishment of the State is to achieve happiness. While Ayatollah Khomaeni constitutional political views politics as a business is achieving goals based on divine values or religious. Religion Islam is not separate from political life. because the State's duty is to uphold religion. That is why Islamic law to be the law of the State. UIN Sunan Kalijaga Yogyakarta 2012-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1355 10.14421/al-mazaahib.v1i2.1355 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 2 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1355/1176 Copyright (c) 2012 Ahmad Zaenal Abidin

oai:ojs.pkp.sfu.ca:article/1356 2024-07-04T04:45:59Z almazahib:ART

HISBAH: LEMBAGA KEAMANAN HUKUM DAN PERADILAN Kamsi, Kamsi H}isbah is an important way of monitoring is known by the Muslims in the early days of Islam that completes supervision to correct and prevent ethical lapses. H}isbah during Umar have an important role in market surveillance and the activities carried out in them, which is ekonomi. This article is aimed at the most important things that exist in the economy by Umar jurisprudence on h}isbah and its role in overseeing economic activities. H}isbah is in etimolgy and terminology revolves around the ordering good and forbidding the evil (amar ma’ruf nahi munkar). Terminological meaning h}isbah was ordered to leave if there is goodness and forbid unjust if there are practiced. The concept of hisbah above extends to cover all members of society capable of ordering the good and forbidding the evil, whether they are assigned by the state or did not required by resmi. Sebagaimana space h}isbah scope includes the rights of Allah and the rights of man. This means that h}isbah cover all facets of life. Where is the discussion here will be narrowed explanation h}isbah implementation by the state at the time of Umar in matters related to the economy UIN Sunan Kalijaga Yogyakarta 2012-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1356 10.14421/al-mazaahib.v1i2.1356 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 2 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1356/1177 Copyright (c) 2012 Kamsi Kamsi

oai:ojs.pkp.sfu.ca:article/1357 2024-07-04T04:45:59Z almazahib:ART

KADAR MINUMAN BERALKOHOL PERDA NOMOR 7 TAHUN 1953 KOTA YOGYAKARTA PERSPEKTIF MAQĀSID ASY-SYARĪ’AH Idawan, Irman Doni In terms of permits and collection of sales tax on licenses to sell liquor, Yogyakarta city government has issued Regional Regulation (Perda) No. 7 of 1953 and confirmed by the Regional Regulation No. 7 of 2006 on changes to the criminal provisions in local regulations area of the city of Yogyakarta. However, these two rules are not discussed in detail the levels of restrictions in the use of alcohol liquor is allowed to be sold. This paper uses philosophical worldview that explains the theory of Maqa>sid as-Syari>’ah in understanding the limitations alcoholic liquor contained in the Regional Regulation No. 7 of 1953. The regulation is not clear on setting the levels of alcohol restrictions. In fact, the provision of alcohol it is a very crucial due to excess use of alcohol is a risk to the maintenance of religion, life, intellect, lineage and property. New legislation, number 7 in 2006 only stipulates sanctions for violations contained in the Regional Regulation No.. 7 in 1953 and have not been able to address problems that exist. UIN Sunan Kalijaga Yogyakarta 2012-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1357 10.14421/al-mazaahib.v1i2.1357 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 2 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1357/1178 Copyright (c) 2012 Irman Doni Idawan

oai:ojs.pkp.sfu.ca:article/1358 2024-07-04T04:45:59Z almazahib:ART

MENGGALI MAKNA ASAS LEGALITAS DAN PERKEMBANGANNYA DI INDONESIA Tahir, Ach. The principle of legality is a fundamental principle in the Criminal Code and the Islamic Criminal Law. The Bill of Criminal Code of Indonesia recognizes the principle of material legality (not absolutely applicable). Then, the consequences, in spite of not regulated in legislation, are that the person‘s acts are worth to be convicted. The person can be convicted as based on living law in the community. The principle of legality in the positive law could be abandoned on condition that the crime threatens public order and security. In Islamic Criminal Law, the principle of legality could also be abandoned on condition that the crime threatens public order and security. UIN Sunan Kalijaga Yogyakarta 2012-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1358 10.14421/al-mazaahib.v1i2.1358 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 2 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1358/1179 Copyright (c) 2012 Ach. Tahir

oai:ojs.pkp.sfu.ca:article/1359 2024-07-04T04:45:59Z almazahib:ART

MEKANISME IMPEACHMENT MENURUT HUKUM TATA NEGARA DAN FIQH SIYASAH Majid, Abdul Presidential impeachment in government institutions are prepared to remind the President, in which tenure may be dismissed at any time in the middle of the road when actually violated the provisions of the Constitution 1945 outlined. Violations committed by the President and / or Vice President, as in Article 7A of the 1945 Constitution after amandmen, this requires a clear legal processes and institutions involved in the impeachment should dare to lay off, if there is strong evidence. Impeachment of the President according to constitutional law and jurisprudence Siyasah essentially the same explanations are only slightly different, Impeachment is a call or prosecution to demand accountability in the form of assembly, and the assembly is known as the Islamic syura (consultation). While the difference is in the Fiqh Siyasah not regulated in detail how the mechanism of impeachment of the President, while the constitutional law set out in the Constitution 1945 and the Law on the Constitutional Court No.. 24 of 2003. In Islam known more extreme in impeach the President. If the President has violated the social contract or betraying the country, the people can exercise his power through violence, war and even to murder though. While in constitutional law, if the president is no longer considered eligible as President, then drop by the President from office or deliberations through the legal process set out in the Constitution 1945 UIN Sunan Kalijaga Yogyakarta 2012-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1359 10.14421/al-mazaahib.v1i2.1359 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 2 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1359/1180 Copyright (c) 2012 Abdul Majid

oai:ojs.pkp.sfu.ca:article/1360 2024-07-04T04:45:59Z almazahib:ART

TEORI NASIKH-MANSUKH AL-QUR’AN SEBAGAI PEMBAHARUAN HUKUM ISLAM DALAM PEMIKIRAN ABDULLAHI AHMED AN-NA’IM DAN MUHAMMAD SYAHRUR Mun’im, Zainul The Qur’an as a source of Islamic law has an important role in theraising of theories of Islamic law as a method of interpretation. Amongthese theories, there is a theory of Nasikh-Mansukh. This theory is oneof the several theories of interpretation that have introduced the classicalIslamic jurists as a legal determination in the Qur’an. Most of thecontemporary Islamic jurists sought to reconstruct the theory in order todevelop Islamic law more relevant to the demands of the times. Amongthem are Abdullahi Ahmed An-Na’im and Muha} mmad Shahrur. An-Na’im theory of Nasikh Mansukh is to elimination Madaniyyah verseswith Makkiyah verses, while Shahrur theory of Nasikh-Mansukh isthe elimination of the previous shari’ah to be replaced by the shari’ahof the Prophet Muhammad. The ir ideas, has different implications tothe Islamic law. implications of An-Na’im’s theory emphasizes genderequality and religious equality before the law, while Shahrur’s theoryhas wider implications than the theory of an-Na’im above. In otherwords, is has implications for the Islamic law that is more responsiveto punishment, family law, marital law, the protection of life (murderpunishment), and so forth. UIN Sunan Kalijaga Yogyakarta 2014-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1360 10.14421/al-mazaahib.v2i1.1360 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 1 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1360/1181 Copyright (c) 2014 Zainul Mun’im

oai:ojs.pkp.sfu.ca:article/1361 2024-07-04T04:45:59Z almazahib:ART

KEPEMIMPINAN PEREMPUAN DALAM ISLAM PERSPEKTIF MUHAMMADIYAH DAN HIZBUT TAHRIR INDONESIA Aminah, Aminah Women's issues are always interesting to study, because it is closely related to issues or gender roles. There are two sides of views on the role, which one considers that women only deserve to occupy the role of domestic, the other view assumes that women have the same rights as men, including acting in the territory, including the head of state. Regarding gender, the Muhammadiyah and the Hizb ut-Tahrir Indonesia also get respond. Both religious social organizations are very different in voicing his views. Based on the story of the queen of Saba located on an Naml letter, and some letters in the al-Qur'ân which explains the equality between men and women, Muhammadiyah confirms the permissibility of women became heads of state. Muhammadiyah also critizied hadith of Abu Bakr who demonstrated unpermissibility of female leading. According to the hadith Muhammadiyah has seen in contextual interpretation, so the hadith can not be generalized. Unlike Muhammadiyah, Hizb ut-Tahrir Indonesia (HTI) actually makes the narratives of Abu Bakr as the basis for banning women became heads of state. Based on the principle of al-'ibrah bi umu>mi al-lafz}i La> bi khus}u>s as-saba>b, HTI drew the conclusion that the hadith is a general ban is based on general pronunciation is not particularly cause. Therefore, not only for the keharamannya Persian princess, but also to all women. UIN Sunan Kalijaga Yogyakarta 2012-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1361 10.14421/al-mazaahib.v1i2.1361 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 2 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1361/1182 Copyright (c) 2012 Aminah Aminah

oai:ojs.pkp.sfu.ca:article/1362 2024-07-04T04:45:59Z almazahib:ART

PELARANGAN AKITIVITAS JAMA’AT AHMADIYAH INDONESIA DALAM PERSPEKTIF HUKUM DAN HAM (Mengkaji Legalitas Sk Gubernur Jawa Timur Nomor 188/94/Kpts/013/2011) Haris, Ach. Faidi Marwini, Marwini Incidents of violence against followers of Ahmadiyah in Indonesia are still happening. The case of destruction, burning mosques, is an example of violence against the Ahmadiyah congregation as a form of denial of the existence of this group and its teachings. In response, the government issued a decree three ministers, namely the agreement (SKB) between the Ministry of Religious Affairs, Ministry of Interior and the Attorney General who in essence to limit the activities of Ahmadiyah congregation in Indonesia. However, the SKB is sometimes still vague, yet firmly, proven related conflicts as well Ahmadis continues unabated. Therefore, as a preventive measure so that the conflict does not recur, some regional heads decided to publish a Decree (SK) on the prohibition of activities of Ahmadiyah congregation Indonesia, one of which is a East Java Governor Decree No. 188/94/KPTS/013/2011 that contains a ban on Ahmadiyah activities in East Java, Indonesia. After the issuance of the decree, the pros and cons in the back sticking out, some people accused the decree is unconstitutional, legally flawed both formal and material, as well as violation of Human Rights (HAM). This Decree can’t be formally referred to as the Administrative Decision, because there are still elements that have not been met, namely individual elements. On the other hand, the decree has jurisdiction flawed, because the material on the issue of religion under the authority of the central government. In other words, the decree is not legally and irrevocably flawed because it still contains elements of authority. UIN Sunan Kalijaga Yogyakarta 2012-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1362 10.14421/al-mazaahib.v1i2.1362 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 2 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1362/1183 Copyright (c) 2012 Ach. Faidi Haris, Marwini Marwini

oai:ojs.pkp.sfu.ca:article/1363 2024-07-04T04:45:59Z almazahib:ART

REGULASI ZAKAT MENURUT MAZHAB NEGARA DAN MAZHAB DAERAH (Studi Atas Undang-undang No. 23 Tahun 2011 Tentang Penglolaan Zakat dan Qanun Provinsi Nangroe Aceh Darussalam No 7 Tahun 2004 Tentang Pengelolaan Zakat dan Qanun Provinsi Nanggroe Aceh Darussalam No. 10 Tahun 2007 Tentang Baitul Mal) Baroroh, Nurdhin One of the pillars of Islam which must be fulfilled by the Muslims is topaying zakat. One element in the fulfillment of Zakat is Muzakki, or theperson who has to pay zakat on property held. In any form of impositionof Islam to his people (from the praying until Hajj obligation) is notmerely a form of obedience to the commands of Allah as an expression offaith alone or Hablun Min Allah, but there is other liability which cannot be – read: like two sides of the coin – the pious charity / HablunMin An-Naas. In the context of zakat, so that the obligation imposedon the Muzakki, an obligation that is’ Aini and even in Islamichistory, Sahabat Abu Bakr R.A. never enact permissibility to fight forMuslims who do not want to pay zakat. And than according with theconditions of the times, eventually every Islamic countries in the world,is also implementing regulations regarding zakat for each country, ofcourse, with the application of different between each of these countries. UIN Sunan Kalijaga Yogyakarta 2014-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1363 10.14421/al-mazaahib.v2i1.1363 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 1 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1363/1184 Copyright (c) 2014 Nurdhin Baroroh

oai:ojs.pkp.sfu.ca:article/1364 2024-07-04T04:45:59Z almazahib:ART

FIQIH: DARI TRADISIONALISME, PEMBAHARUAN, HINGGA GEOPOLITIK Marwah, Hasan Basri One of the principal objects of cultural studies based on racial differentiation is Islam as a form of imaginative translation boundary that swept the Western world in general. Jurisprudence (Fiqh) is not just a question of legal manifestation and "punishment" of God  in the world. Fundamentally,  fiqh is one basis of the tradition of classical scholarship Muslims in all places. where there is a group of Muslims evolved historically, the worth in it strongly developed jurisprudence as its base. As a classical discipline / traditionalist, Jurisprudence has layers that must be parsed so as to provide an adequate picture to understand the position, function, and process of formation of Islamic law as the basis of traditional society. For that we need to understand the position and function of jurisprudence in the geopolitical chessboard constellation of general knowledge. The role and function of the Jurist  among Muslims must be understood in terms of their position in the world of Islamic knowledge. Authorities held by the jurists were not only related to the transfer are given and transcendental but an authority established on the mastery of the humanities disciplines, notably linguistics (nah}wu, s}araf, balagha), the science of hadis, tafsir, kaidan fiqh, and others. UIN Sunan Kalijaga Yogyakarta 2012-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1364 10.14421/al-mazaahib.v1i2.1364 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 2 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1364/1185 Copyright (c) 2012 Hasan Basri Marwah

oai:ojs.pkp.sfu.ca:article/1365 2024-07-04T04:45:59Z almazahib:ART

MEMAHAMI SEMANGAT HUKUM ISLAM Mawaddah, Rifqiyah Ketika Allah SWT. dan Rasul Muhammad SAW. menetapkan aturan-aturan hukum untuk umat manusia, sudah barang tentu hal tersebut memiliki maksud dan tujuan yang hendak dicapai. Dalam literatur hukum Islam, maksud dan tujuan hukum itu dikenal dengan istilah maqasid al-syari’ah. Melalui al-Qur’an—kitab yang turun kepada Nabi Muhammad SAW,—Allah SWT. menjelaskan secara universal maksud dan tujuan dari syari’ah sebagai Islamic Law itu sendiri, yakni, demi terwujudnya keselamatan dan kemaslahatan umat manusia, baik di dunia maupun di akhirat kelak. Al-Qur’an telah memproklamirkan diri sebagai sebagai kitab petunjuk dan rahmat bagi umat manusia. Ia juga menyatakan bahwa Nabi Muhammad SAW. diutus ke dunia untuk memberikan rahmat bagi alam semesta (rahmatan lil’alamin), dengan tujuan untuk menyempurnakan etika umat  manusia di muka bumi ini. UIN Sunan Kalijaga Yogyakarta 2012-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1365 10.14421/al-mazaahib.v1i2.1365 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 1 No. 2 (2012): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1365/1186 Copyright (c) 2012 Rifqiyah Mawaddah

oai:ojs.pkp.sfu.ca:article/1366 2024-07-04T04:45:59Z almazahib:ART

PENCATATAN PERKAWINAN DALAM KITAB FIKIH DAN UNDANG UNDANG NOMOR 1 TAHUN 1974 TENTANG PERKAWINAN (PERSPEKTIF MAQA Sehabudin, Sehabudin In order to regulating marriage practices under the hand (Sirri) inIndonesia, the government requires the marriage of two terms: first,materil conditions, namely the conditions that are attached to each ruleof marriage, whether arranged in fiqh or set forth in the statutory.Second, the administrative conditions, namely the conditions relatingto the registration of marriage. Registration of marriage was arrangedin article 2 paragraph (2) of Indonesian Marriage Law No. 1/1974,while the registration procedures of marriage was arranged in GovernmentRegulation No. 9/1975. Regulation of registration of marriage has causedcontroversy among legal experts in Indonesia. This controversy causedby the interpretation of article 2 paragraph (1) and (2) of IndonesianMarriage Law, on the other hand, due to different interpretations of theconcept walimah and Surat al-Baqarah (2): 282. Based on the analysisof Maqasid ash-Shari’ah, registration of marriage that written in thebook of fiqh implicitly, while the UUP written explicitly, is very suitablefor the purpose of Islamic Shari’ah, because it can preserve and protectreligion, life, intellect, lineage and property before the law. Thus, thebenefit of the household (family harmony and eternal) can be achieved. UIN Sunan Kalijaga Yogyakarta 2014-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1366 10.14421/al-mazaahib.v2i1.1366 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 1 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1366/1187 Copyright (c) 2012 Sehabudin Sehabudin

oai:ojs.pkp.sfu.ca:article/1367 2024-07-04T04:45:59Z almazahib:ART

TANGGUNG JAWAB PIDANA DOKTER DALAM KESALAHAN MEDIS (Analisis Hukum Putusan Kasasi Nomor 365 K/Pid/2012) Buamona, Hasrul As with the case of dr.Dewa Ayu Sasiary Parwani et al suspected medical errors in medical action that causes the death of the patient has not been proven medical errors of aspects of medical disciplines that led to big problems due to the lack of evidence that proves the physician acts as a medical error. This research aims to find out how to determine if the criteria for a medical doctor suspected medical negligence, and whether the decision of the Supreme Court No. 365 K/Pid/2012 in accordance with the criminal liability of doctors in medical errors). (To determine the criteria for medical errors must first be proven by means of medical audit by the medical committee as stipulated in PERMENKES No. 755 of 2011 on the Implementation of the Medical Committee at the Hospital. Due to request criminal liability as a doctor in the decision of the Supreme Court 365K/Pid/2012 number, then the doctors who allegedly committed medical errors it should first be proven medical errors through medical audits conducted by the Medical Committee. If convicted of medical errors, the results of the audit can be used as a basis for law enforcement to determine fault in criminal law that a criminal can be held accountable UIN Sunan Kalijaga Yogyakarta 2014-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1367 10.14421/al-mazaahib.v2i2.1367 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 2 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1367/1188 Copyright (c) 2014 Hasrul Buamona

oai:ojs.pkp.sfu.ca:article/1368 2024-07-04T04:46:00Z almazahib:ART

ANALISIS KEBIJAKAN PEMBANGUNAN HUKUM NASIONAL BERDASARKAN UU NO. 25 TAHUN 2004 TENTANG SISTEM PERENCANAAN PEMBANGUNAN NASIONAL Halim, Abd. This article explains the fundamental differences of national law development based on Act No. 25/2004 about National Development Planning System.In the period before the birth of Act No. 25 /2004, political interests at that time mistakenly putting the function of law as a tool of social engineering. Law simply used as legitimacy by policy makers, the emphasis tends to the law development in both the normative and empirical level and placement by per field and sector in Guidelines of State Policy, whereas in Act No. 25 2004, law development more oriented towards regulative framework (normative) and the placement does not sectorally / per field. UIN Sunan Kalijaga Yogyakarta 2014-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1368 10.14421/al-mazaahib.v2i2.1368 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 2 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1368/1189 Copyright (c) 2014 Abd. Halim

oai:ojs.pkp.sfu.ca:article/1369 2024-07-04T04:46:00Z almazahib:ART

REFORMASI AL-QUR’AN DALAM HUKUM PERCERAIAN: Kajian Antropologi Hukum Islam Sodiqin, Ali Islamic law, including divorce law, has a dialectical relationship withthe traditions of Arab society as its first recipient. Therefore, explainingIslamic law must consider the historical and anthropological situationArab’s community in 7th century AD. The social structure, politics,and economics of Arab society at that time had a strong influence for theenforcement of Islamic law. Anthropologically, the differences of the rightsand obligations between husband and wife in the law of divorce wasinseparable from the dynamics of a growing cultural community. Islamiclaw governs the conduct of divorce as it adjusts to the social conditionsof Arab society at the time. So the divorce legal texts in the Quran mustbe explained by the socio-cultural context of the recipient. When thesocio-cultural is change, change of the law of divorce is permissible. Thesubstance of the law of divorce in Islam is to place the divorced parties(husband and wife) to be equal, ie, have the same rights and obligations.The difference in the rights and obligations of husband and wife foundin texts of Islamic law due to the efforts of adoption, adaptation, andintegration of the revelation of the Qur’an with the traditions of Arabsociety. In the context of socio-cultural system now, can be a mediumfor constructing the divorce laws in Islamic law towards social justice. UIN Sunan Kalijaga Yogyakarta 2014-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1369 10.14421/al-mazaahib.v2i2.1369 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 2 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1369/1190 Copyright (c) 2014 Ali Sodiqin

oai:ojs.pkp.sfu.ca:article/1370 2024-07-04T04:46:00Z almazahib:ART

TRANSBOUNDARY HAZE POLLUTION ACT 2014 DAN PROBLEMATIKA KEBAKARAN HUTAN DI INDONESIA Fitriani, Ifa Latifah Transboundary Haze Pollution Act 2014 is a law established by the Singapore to combat air pollution caused by forest fires in Indonesia that have continued to occur every year. Moreover, the substance of these rules could potentially enter the Indonesian jurisdiction. It is possible because there are extra-territorial arrangements, governing the imposition of criminal or civil liability for the perpetrators of the causes of air pollution in Singapore. the imposition of civil and criminal liability will be applied for every entity both inside and outside of Singapore who contributes to any haze pollution in Singapore. Therefore, this rule is questioned by Indonesia, according to the ASEAN Agreement on Transboundary Haze Pollution itself did not regulate the imposition of criminal-civil liability through the rigid application of the principle of extraterritoriality. UIN Sunan Kalijaga Yogyakarta 2014-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1370 10.14421/al-mazaahib.v2i2.1370 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 2 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1370/1191 Copyright (c) 2014 Ifa Latifah Fitriani

oai:ojs.pkp.sfu.ca:article/1371 2024-07-04T04:46:00Z almazahib:ART

METODE IJTIHAD DALAM HUKUM ISLAM: Studi Pemikiran K.H. Ali Yafie dan H. M. Atho’ Mudzhar Amrullah, Muh. Jazuli The emergence of new ideas in the realm of thought and method of ijtihad that done by the jurists in through ijtihad is a necessity. In the midst of the problems of human life increasingly complex, the role of religious leaders in particular is very important in addressing any problems that occur. In this context appears K.H. Ali Yafie and HM Atho 'Mudzhar, which has its own characteristics and patterns of thought in the development of Islamic law. Conceptually K.H. Ali Yafie and   Atho 'Mudzhar offers ideas and methods that Islamic law could dialectic with social reality and social unrest. KH Ali Yafie maintain the classic methods of the previous scholars who contextualize the social reality as fard kifayah and fard 'ain, Nask mansukh. While H.M. Atho 'Mudzhar in thought and method of ijtihad, see a product of Islamic law not only of social reality, but also as a product of social history, as well as the influence of socio-political and socio-cultural. Implications of methods and ideas K.H. Ali Yafie is open mindset and thinking among Muslims, so that critical thinking and rational discourse to grow and thrive, while the implications of the method and thought HM Atho 'Mudzhar, for a mujtahid can not deny the history and influence of socio-cultural and socio-politics that surrounded it. UIN Sunan Kalijaga Yogyakarta 2014-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1371 10.14421/al-mazaahib.v2i2.1371 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 2 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1371/1192 Copyright (c) 2014 Muh. Jazuli Amrullah

oai:ojs.pkp.sfu.ca:article/1372 2024-07-04T04:46:00Z almazahib:ART

HUKUM KELUARGA ISLAM DALAM MASYARAKAT MUSLIM DIASPORA DI BARAT (Perspektif Hukum Perdata Internasional) Wahyuni, Sri This article discusses about application of the Islamic Family Law for the migrant muslims who live in the western countries, such as America, England, Germany and France. This discussion is analyzed in International Private Law theories of Personal Status. Each country will have different application because of the difference of principle in the International Private Law about Personal Status. The Islamic family law is not legally applied for migrant muslims in America and England courts because both are countries which apply common law system. They use the domicile principle in the case of personal status in the International Private Law discourse. Therefore, the muslims migrant society apply the Islamic family law culturally in their community, through an Imam or mufti as their leader and consultant. This application is not legal according to the states law. In the European continent countries which use the civil law system, such as in Germany and France, the Islamic Family law is applied for the migrant muslims society, if it’s compatible to the public order.  The court may apply the Islamic family law for the migrant muslims, because both are countries which use the nationality principle for the case of personal status in the International Private Law discourse. UIN Sunan Kalijaga Yogyakarta 2014-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1372 10.14421/al-mazaahib.v2i2.1372 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 2 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1372/1193 Copyright (c) 2014 Sri Wahyuni

oai:ojs.pkp.sfu.ca:article/1373 2024-07-04T04:46:00Z almazahib:ART

FASILITAS GEDUNG BAGI MASYARAKAT BERKEBUTUHAN KHUSUS (DISSABILITAS) MENURUT UU No. 28 TAHUN 2002 TENTANG BANGUNAN GEDUNG Rohani, Siti This paper discusses the existing building facilities in the city of Pontianak both office buildings and public buildings. Under Law No. 28 of 2002 on Building provide legal protection for people with special needs (disabilities). In this Act gives liability for building owners to provide support facilities for the people of Disability in activities in the building which was to come. Facilities that can be provided by the building owner from providing a way for wheelchair users, special toilets, a special lift and others. Occurred despite the fact that the Act has required the building owner to build the facilities needed by persons with disabilities, but not all building owners meet what was required in the law.  UIN Sunan Kalijaga Yogyakarta 2014-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1373 10.14421/al-mazaahib.v2i2.1373 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 2 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1373/1194 Copyright (c) 2014 Siti Rohani

oai:ojs.pkp.sfu.ca:article/1374 2024-07-04T04:46:00Z almazahib:ART

PENETAPAN PIDANA MATI DALAM PERPEKTIF HUKUM ISLAM DAN INTERNATIONAL COVENANT ON CIVIL AND POLITICAL RIGHTS (ICCPR) Rifa'i, Muhammad The death penalty is a polemic in the discourse of law and human rights in today's modern world. This is because there is a presumption that the death penalty was considered inhuman punishment. Therefore, the United Nations International Covenant megeluarkan on Civil and Political Rights (ICCPR) as a global treaty that restricts the execution of the country that still has the death penalty. It was considered a solution to keep kelansungan human life includes the right to life, freedom, and human beings have the right to determine his life. View as it affected the Islamic law that still impose the death penalty is deemed to violate human rights. Therefore, the author tries to find common ground between the ICCPR and the fundamental Islamic law. ICCPR and Islamic law possessed the same goal is to maintain public order, protect the whole of society and the state, and yet both of these elements possessed a different approach. UIN Sunan Kalijaga Yogyakarta 2014-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1374 10.14421/al-mazaahib.v2i2.1374 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 2 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1374/1195 Copyright (c) 2014 Muhammad Rifa'i

oai:ojs.pkp.sfu.ca:article/1375 2024-07-04T04:46:00Z almazahib:ART

PENGELOLAAN BARANG TAMBANG DALAM HUKUM ISLAM DAN HUKUM POSITIF Siregar, Anwar Habibi Earth minerals are the most important source should get special attention by humans, considering how valuable goods in the the world. In Islamic view, forests and minerals that are unlimited and may not be spent is public property and managed by the state, the results should be given to the people in the form of cheap goods in the form of subsidies for the primary needs of society such as education, health and public facilities. State-who are entitled to handle exploring (including management) minerals and distribute the results to the people of a country, in accordance with Islamic teachings. But also it is possible for states to cooperate with certain circles in realizing production patterns justified and realize justice in the distribution of minerals. In the other side, Mining law stipulates that the government should provide manageability mining rights to the three entities (private enterprises, cooperatives and individuals), and / or all or part of the mining activities which of course after getting a mining license from the government. UIN Sunan Kalijaga Yogyakarta 2014-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1375 10.14421/al-mazaahib.v2i2.1375 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 2 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1375/1196 Copyright (c) 2014 Anwar Habibi Siregar

oai:ojs.pkp.sfu.ca:article/1376 2024-07-04T04:46:00Z almazahib:ART

KONSEP KELUARGA MASLAHAH DALAM PANDANGAN NYAI MUDA PONDOK PESANTREN ALI MAKSUM KRAPYAK YOGYAKARTA Lailata, Afida Ibrahim, Malik Marriage is one of the Sunnah of the Messenger and the religious advice.Marriage in the Qur’an referred to as mitsaqan ghalizhan (grandagreement). However, today in most families, the marriage was impressedmerely as a means of getting descent and distribution of sexual libidoor impingement sheer lust. So the role of the family is considered notfunctioning as it should. Therefore, building a maslahah family is acentral element in Islam, because the family unit is the major joints ofsociety. According to the views of young Nyai from Boarding of KrapyakYogyakarta, in building maslahah family is not only a form of support inan effort to mature age of marriage, birth control or guidance of familysupport, but also efforts to improve the lives of the family concerned.There are two things to look for in this article, namely, first, about theconcept of maslahah family by young Nyai from Boarding of KrapyakYogyakarta. Secondly, the Islamic legal review of the concept of maslahahfamily in view of young Nyai from Boarding of Krapyak Yogyakarta.This paper is a research field with normative juridical approach. Whereis the primary source was obtained through interviews with three younghousekeeper at boarding school Krapyak Yogyakarta in 2013. UIN Sunan Kalijaga Yogyakarta 2014-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1376 10.14421/al-mazaahib.v2i2.1376 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 2 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1376/1197 Copyright (c) 2014 Afida Lailata, Malik Ibrahim

oai:ojs.pkp.sfu.ca:article/1377 2024-07-04T04:46:00Z almazahib:ART

MAQASID SYARIAH SEBAGAI FILSAFAT HUKUMISLAM: Sebuah Pendekatan Sistem Menurut Jasser Auda Maulidi, Maulidi The ushul fikih thought had stagnated during this time, because it was built from the deductive way of thinking and using the paradigm of which is identical with the positivistic schools. Islamic law  is derived from the text (nash) through the analysis of linguists an sich. But in its development, fikih thought undergoes a transformation from taqlid qauli towards taqlid manhaji, from the literalis paradigm to the teleological paradigm. Transformation of thought is realized when the Islamic law as the product of ijtihad was not able to respond to the question of contemporary problems. Negative assumptions that led to it, namely: first, the law understood as a single entity that is not correlation of other entities. Yet in reality, the law is linked with other disciplines, like the social sciences-humanior and natural sciences. Second, the law understood as a final, not in tandem with social development. Third, the law has always been based on a normative-textualis, whereas there are a lot of local knowledge which also carries the philosophical values that are relevant to the purpose of the law. As a solution, integrative approach system needs to be encouraged, given the purpose of human law is to benefit afterlife. Integrative paradigm initiated by Jasser Auda is worthy of consideration in the constellation of ideas and the development of the methodology of ijtihad. By using a systemic approach, Jasser makes maqasid sharia as a philosophical frameworks in the process determination of  law. Law is element of the existing system and closely related to other elements to achieve a goal of Shari'a. UIN Sunan Kalijaga Yogyakarta 2015-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1377 10.14421/al-mazaahib.v3i1.1377 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 3 No. 1 (2015): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1377/1198 Copyright (c) 2015 Maulidi Maulidi

oai:ojs.pkp.sfu.ca:article/1378 2024-07-04T04:46:00Z almazahib:ART

GENEALOGI GERAKAN PENEGAKAN SYARI’AT ISLAM DI INDONESIA Sodiqin, Ali 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. UIN Sunan Kalijaga Yogyakarta 2015-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1378 10.14421/al-mazaahib.v3i1.1378 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 3 No. 1 (2015): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1378/1199 Copyright (c) 2015 Ali Sodiqin

oai:ojs.pkp.sfu.ca:article/1379 2024-07-04T04:46:00Z almazahib:ART

PENCATATAN PERKAWINAN: Melacak Akar Budaya Hukum dan Respon Masyarakat Indonesia terhadap Pencatatan Perkawinan Lathifah, Itsnaatul 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. UIN Sunan Kalijaga Yogyakarta 2015-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1379 10.14421/al-mazaahib.v3i1.1379 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 3 No. 1 (2015): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1379/1200 Copyright (c) 2015 Itsnaatul Lathifah

oai:ojs.pkp.sfu.ca:article/1380 2024-07-04T04:46:00Z almazahib:ART

PEMIKIRAN JAMAL AL-BANNA TENTANG RELASI SUAMI ISTERI DALAM KITAB AL-MAR’AH AL-MUSLIMAH BAINA TAHRĪR AL-QUR’ȂN WA TAQYĪD AL-FUQAHȂ Faiz, Muhammad Fauzinuddin In the life of the Muslim community, the relationship between men and women, or, more specifically between husband and wife, are often not equal nor fair. Women are often considered more inferior, subordinate, and even considered a second-class human beings. The issue of gender injustice that encourages Jamal al-Banna to apply concepts or new ideas about the relationship between men and women (husband and wife) were more fair and equal. In order to achieve this goal, the relationship of husband and wife, according to Jamal al-Banna, should be based on principles of justice, equality (al-Musawah), propriety (al-ma'ruf), the collective agreement, as well as a sense of love and compassion incarnate in the form of speech and daily attitude. With these principles then Jamal al-Banna holds that in a family is not unconditional leadership of the husband, and also the lack of authority for a husband to beat his wife. In addition, he also called for a written marriage contract in order to protect the rights of each husband and wife, as well as appeals for wives career. This paper is going to study the Jamal al-Banna thought, especially with respect to the pattern of the relationship of husband and wife as set forth in the Book Mar'ah al-Tahrir al-Muslimah Baina Taqyīd the Qur'an wa al-jurists ". This paper is expected to enrich the wealth of knowledge of Islam and also able to drive to realize the family relationship more harmonious, fair and equitable gender. UIN Sunan Kalijaga Yogyakarta 2015-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1380 10.14421/al-mazaahib.v3i1.1380 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 3 No. 1 (2015): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1380/1201 Copyright (c) 2015 Muhammad Fauzinuddin Faiz

oai:ojs.pkp.sfu.ca:article/1382 2024-07-04T04:46:00Z almazahib:ART

PEMIKIRAN HUKUM ISLAM ABU HANIFAH: Sebuah Kajian Sosio-Hostoris Seputar Hukum Keluarga Juliansyahzen, M. Iqbal Abu Hanifah (80H-150H) is one of the figures who made valuable contributions to the development of Islamic law. His legal thought more advanced aspects of rationality that is affected by geographic and demographic environment of Iraq. Many progressive thinking and different from other scholars, both on methodological aspects and results of ijtihad. Islamic legal methodology of Abu Hanifah is istihsan, that caused controversy among scholars of fiqh. Many of Abu Hanifah’s thought in the area of family law that had different from others are: the permissibility of marriage without a guardian, the need kafaah in marriage, as well as nasab a child out of wedlock. Marriage without a guardian is valid, but not perfect. Abu Hanifah kafa'ah concept emerged as a response to social differences (social distinction) which then shifts into legal issues (legal distinction). Position child out of wedlock was fixed to his father as a legitimate child. In taking the law, Abu Hanifah tend to use Burhani epistemology. The dominance of the realm usage paradigm Burhani certainly can not be separated by geographical location or state of Abu Hanifah’s life. Kufa and Baghdad is a metropolitan city that Imam Abu Hanifa have to deal with high rationality. UIN Sunan Kalijaga Yogyakarta 2015-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1382 10.14421/al-mazaahib.v3i1.1382 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 3 No. 1 (2015): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1382/1203 Copyright (c) 2015 M. Iqbal Juliansyahzen

oai:ojs.pkp.sfu.ca:article/1383 2024-07-04T04:46:00Z almazahib:ART

STUDI ATAS PANDANGAN KAUM AGAMAWAN, PRAKTISI KESEHATAN DAN RESPONS MUI TERHADAP MASALAH ABORSI Mustafid, Fuad Abortion is a classic problem that still continue to be discussed among experts and the public. It is perhaps because of the practice of abortion continues to occur from time to time with vary shapes and motifs. In Indonesia, talks and discussions on abortion also gone on long enough. The experts, both clerical and medical experts, involved in a heated debate on the issue of abortion. Nevertheless, the debate nevertheless did not come to fruition. On the other hand, the practices of abortion continues to occur in the wider community. The Council of Indonesian Ulama (MUI) felt obliged to give guidance to the Muslims in viewing and addressing the issue of abortion. In this case, the steps taken by the MUI issued a fatwa is the law. The MUI fatwa states that abortion is against their religion, so it must be prevented. But on the other hand, the institution of fatwa also gives room for the possibility of abortion if it is seen it will be able to bring good to the pregnant mother and her family. UIN Sunan Kalijaga Yogyakarta 2015-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1383 10.14421/al-mazaahib.v3i1.1383 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 3 No. 1 (2015): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1383/1204 Copyright (c) 2015 Fuad Mustafid

oai:ojs.pkp.sfu.ca:article/1384 2024-07-04T04:46:00Z almazahib:ART

RIBA DALAM AL-QURAN: SEBUAH KAJIAN ANTROPOLOGIS dkk., Ahmad Muzhaffar This article examines the concept of riba in the Qur'an. It was conducted by reviewing the texts of the Koran which speak of usury and explore the practice of usury in Arab society at the time of the Qur'an was revealed. Al-Quran through the teachings contained in it trying to organize traditions prevailing in Arab society. In this case, there are three stages that used by the Qur'an in the process of structuring the tradition, namely the adoption, adaptation, and integration. In the first stage (adoption), the Qur’ran pay attention traditions already in force as well as practice in the life of Arab society. at this stage, sometimes Qur'an appreciate the traditions of Arab society, but sometimes criticize or even question the existence of the tradition of the Arab community itself. While the adoption phase generally begins with a dialogue about the benefits and unbenenif of tradition. The integration phase is done by growing social awareness of Arab society against their own habit. If the observed association (absurd) between verses usury with those before and after, then it can be known that usury is the antithesis to charity. In charity, the rich gave most wealth to sympathize needs of the poor and the indigent, the usury contrary, retrieve, exploit, and even the "plunder" the wealth of the poor and needy unjustly. The approach used in the Koran eliminate the practice of usury is timely as the theological-sociological approach. Theological approach carried out by the Qur'an to test the quality of the faith of a Muslim so that they are still committing usury will not be penalized. While the sociological approach is done by introducing the concept of zakat and sadaqah for better maintain social order. UIN Sunan Kalijaga Yogyakarta 2015-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1384 10.14421/al-mazaahib.v3i1.1384 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 3 No. 1 (2015): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1384/1205 Copyright (c) 2015 Ahmad Muzhaffar dkk.

oai:ojs.pkp.sfu.ca:article/1385 2024-07-04T04:46:00Z almazahib:ART

POLITIK HUKUM PIDANA Rekam Medis Sebagai Alat Bukti dalam Hukum Pembuktian Pidana Marom, Ahmad Anfasul Buamona, Hasrul 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. UIN Sunan Kalijaga Yogyakarta 2015-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1385 10.14421/al-mazaahib.v3i1.1385 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 3 No. 1 (2015): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1385/1206 Copyright (c) 2015 Ahmad Anfasul Marom, Hasrul Buamona

oai:ojs.pkp.sfu.ca:article/1386 2024-07-04T04:46:00Z almazahib:ART

KEJAHATAN DEFECTING: Studi Perbandingan antara Undang-Undang ITEdan Hukum Pidana Islam Muyasir, Ahmad 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). UIN Sunan Kalijaga Yogyakarta 2015-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1386 10.14421/al-mazaahib.v3i1.1386 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 3 No. 1 (2015): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1386/1207 Copyright (c) 2015 Ahmad Muyasir

oai:ojs.pkp.sfu.ca:article/1387 2024-07-04T04:46:00Z almazahib:ART

PEMBENTUKAN PEMERINTAHAN DARURAT REPUBLIK INDONESIA TAHUN 1948-1949 DALAM PERSPEKTIF FIQH SIYASAH DAN HUKUM TATA NEGARA Hilmatiar, Moch. H. Kharismulloh The formation of an emergency government of the Republic of Indonesia came from the Second Dutch Military Aggression on December 19, 1948 in Yogyakarta. In the aggression, President Sukarno and Vice President Mohammad Hatta taken prisoner by Dutch soldiers, causing a vacuum and paralysis of government. Before the Dutch prisoner, president has gave the a mandate to Sjafruddin prawiranegara, to form the Emergency Government, if the central government when it can no longer pass on its obligations. Sjafruddin prawiranegara located in Bukit Tinggi when the Dutch attack waged, not aware of the mandate, due to disruption of communication between Yogyakarta and Bukit Tinggi as a result of the Dutch attack. After knowing for sure captivity, then together civilian and military leaders in Central Sumatra, sjafruddin prawiranegara established the Emergency Government dated December 22, 1948. This study will discuss the PDRI according to the concept of the emergency state in perspective of fiqh siyasah and Constitutional Law. This study shows that the Emergency Government has played an important role in the framework of the struggle and the state administration during the Indonesian nation to maintain the independence of the Dutch Military Aggression II, especially in defending the existence of the Republic of Indonesia. Emergency Government struggle is inseparable from the process between diplomacy and the armed struggle, it is the process of the struggle waged to achieve the Emergency Government of the Republic of Indonesia sovereign. While legally, both from the perspective of the concept siyasah harbiyah in fiqh siyasah and Law of the State of Emergency in Constitutional Law, sjafruddin prawiranegara who served as Chairman of the Emergency Government between December 19, 1948 to the date of July 13, 1949 entitled referred to as the President of the Republic of Indonesia in emergencies. UIN Sunan Kalijaga Yogyakarta 2015-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1387 10.14421/al-mazaahib.v3i1.1387 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 3 No. 1 (2015): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1387/1208 Copyright (c) 2015 Moch. H. Kharismulloh Hilmatiar

oai:ojs.pkp.sfu.ca:article/1388 2024-07-04T04:46:00Z almazahib:ART

HAK ASASI MANUSIA DALAM PEMIKIRAN YUSUF QARADHAWI Faizin, Mu’adil 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. UIN Sunan Kalijaga Yogyakarta 2017-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1388 10.14421/al-mazaahib.v5i1.1388 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 1 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1388/1209 Copyright (c) 2017 Mu’adil Faizin

oai:ojs.pkp.sfu.ca:article/1389 2024-07-04T04:46:00Z almazahib:ART

KHIMAR DAN HUKUM MEMAKAINYA DALAM PEMIKIRAN M. QURAISH SHIHAB DAN BUYA HAMKA Rizki, Wahyu Fahrul 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). UIN Sunan Kalijaga Yogyakarta 2017-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1389 10.14421/al-mazaahib.v5i1.1389 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 1 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1389/1210 Copyright (c) 2017 Wahyu Fahrul Rizki

oai:ojs.pkp.sfu.ca:article/1390 2024-07-04T04:46:00Z almazahib:ART

METODE PENENTUAN AWAL BULAN RAMADAN, SYAWAL, DAN ZULHIJJAH MENURUT DEWAN DAKWAH ISLAMIYAH INDONESIA Abshor, Muhammad Ulil Dewan Dakwah Islamiyah Indonesia (DDII) when setting the start of Ramadan and Syawal they follow the Indonesian government method (imkanur rukyah) with matla 'Indonesia (wilayatul hukmi, parts of Indonesia as a jurisdiction), but when the month of Idul Adha following the government's decision of Saudi Arabia. The reason, Eid al-Adha is closely related to the standing events so that decisions regarding the events wukuf the government authorities Saudi Arabia. Rukyah sect DDII is Mecca referring Rukyah official letter signed by the Secretary General of the Muslim World League Syeikh Muhammad Shalih Islami Qazzaz Number: 1/6/5/45 dated July 25th 1975 regarding determination of Eid Al Adha addressed to the members of the Majlis Mohammad Natsir as Ta ' The Mudir side of Maktab and the General Counsel of Rabithah 'Alam Islam. In the letter mentioned proposition Syeikhul Azhar Abdul Halim Mahmud in the form of a press release in 1975 that called for that in terms of determining the beginning of the month of Zulhijjah, should all be guided by the results of an Islamic state Rukyah Saudi Arabia, so that the Muslims of the opinion in the issue of the establishment of the standing at Arafat. DDII use understanding the verses of the Quran and hadith, related to the argument of the testimony rukyah, replenish a fair witness to determine the beginning of fasting, while the end of the fasting decided to use at least two witnesses were fair and tsiqah (reliable). Witnesses are not required to be male or female, because what is delivered is a news of observation. UIN Sunan Kalijaga Yogyakarta 2017-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1390 10.14421/al-mazaahib.v5i1.1390 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 1 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1390/1211 Copyright (c) 2017 Muhammad Ulil Abshor

oai:ojs.pkp.sfu.ca:article/1391 2024-07-04T04:46:01Z almazahib:ART

KESENJANGAN KETENTUAN PERNIKAHAN DI BAWAH UMUR ANTARA FIKIH MUNAKAHAT DAN UU NO. 1 TAHUN 1974 TENTANG PERKAWINAN Halim, Abd. Hamsin, Muhammad Khaeruddin Since the Dutch Government has divided the Dutch East Indies into three groups, namely the European and the ecquivalent to European, the Indigenous and the Far Eastern groups, since then the Civil Law applies to different classes. In the field of marriage, for example, each group has its own marital law. So the law of marriage prevailing in society is pluralistic. As a result, the gap between the legal system can not be avoided. The Marriage Act was born as an attempt to minimize the legal gap, but in reality, even though it has been in force for about three decades of legal gap in the field of marriage, there are still many of them being minors. This paper aims to explain why there is still a gap between the provisions of the underage marriage in Fikih Munakahat and the UUP and offer resolution resolution using LM's legal system theory. Friedman, an alternative policy introduced by Soetandyo Wignjosoebroto and the law of harmonization introduced by L.M. Gandhi. UIN Sunan Kalijaga Yogyakarta 2017-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1391 10.14421/al-mazaahib.v5i1.1391 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 1 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1391/1212 Copyright (c) 2017 Abd. Halim, Muhammad Khaeruddin Hamsin

oai:ojs.pkp.sfu.ca:article/1392 2024-07-04T04:46:01Z almazahib:ART

KONSEP KELUARGA MAṢLAḤAH PERSPEKTIF LEMBAGA KEMASLAHATAN KELUARGA NAHDLATUL ULAMA (LKK NU) Salim, Mujibburrahman 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. UIN Sunan Kalijaga Yogyakarta 2017-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1392 10.14421/al-mazaahib.v5i1.1392 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 1 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1392/1213 Copyright (c) 2017 Mujibburrahman Salim

oai:ojs.pkp.sfu.ca:article/1393 2024-07-04T04:46:01Z almazahib:ART

TRADISI PERANG BANGKAT PADA MASYARAKAT SUKU OSING BANYUWANGI: PERSPEKTIF HUKUM ISLAM Sugiyanto, Muhammad Nur Kharis This paper examines the implementation of the marriage tradition of Perang Bangkat in Kemiren Banyuwangi, East Java, from the perspective of Islamic law. This tradition has sparked debate among Muslims. Some of them consider that the tradition of war has deviated from the teachings of Islam, while others think that it was not against the teachings of Islam. This paper explains that the tradition is a marriage ritual between a pair of brides with the status of a sonship (youngest) married to a fellow surname, the firstborn with the firstborn and the youngest child with the firstborn in each family. The hope of his household life will be happy. Implementation of this ritual was carried out before the marriage ceremony took place and was done at the time of afternoon, when the sun began to sink, around the time of maghrib arrived. This paper further confirms that this tradition is permissible in Islam because it includes community customs that are not contrary to the rules of Islamic law (al-'urf as-sahih). Thus, the law to perform the ritual tradition is allowed as long as it does not harm one party and there is no element that contradicts to the Islamic law UIN Sunan Kalijaga Yogyakarta 2017-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1393 10.14421/al-mazaahib.v5i1.1393 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 1 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1393/1214 Copyright (c) 2017 Muhammad Nur Kharis Sugiyanto

oai:ojs.pkp.sfu.ca:article/1394 2024-07-04T04:46:01Z almazahib:ART

KEADILAN PEMBAGIAN HARTA WARISAN PERSPEKTIF HUKUM ISLAM DAN BURGERLIJK WETBOEK Al-Mabruri, M. Nasikhul Umam The question of the distribution of heritage property from parents to their children, or from people who have died to the parties entitled to them is a complicated problem and often cause problems for many family members. Generally, the problems arising from the practice of inheritance share are because each party feels it does not get the inheritance as it should be (unfair). This paper examines the concept of justice in the distribution of inheritance under Islamic law and Burgerlijk Wetboek (BW). This paper has provided valuable information on the understanding and concept of justice existing in Islamic law and also in BW, in which the different concept of justice has given rise to different provisions in terms of inheritance division. In the Islamic heirs law, the concept of justice is based on the principle of equitable justice, while the concept of justice contained in Burgerlijk Wetboek is built on Western philosophies and ideas, especially the justice Aristotle made about the equality of rights between individuals. Therefore, the rights of the heirs are equal to the rights of the daughter's heirs. The difference in fairness in the distribution of inheritance is due to differences in the perspectives of justice and the legal basis of the two heirs. Islam considers that the obligation to provide family support is the responsibility of men so that it is appropriate if men doubled the share of women's heritage. Meanwhile, in the Western thinking that forms the BW heir system does not determine and imposes obligations to provide a family income only to men or women, so BW's heirs provide a share of inheritance equally between men and women. UIN Sunan Kalijaga Yogyakarta 2017-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1394 10.14421/al-mazaahib.v5i1.1394 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 1 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1394/1215 Copyright (c) 2017 M. Nasikhul Umam Al-Mabruri

oai:ojs.pkp.sfu.ca:article/1395 2024-07-04T04:46:01Z almazahib:ART

KEWARISAN ANAK LUAR KAWIN (STUDI ATAS PUTUSAN MAHKAMAH KONSTITUSI NOMOR 46/PUU-VIII/2010) Lubis, Ihsan Helmi The issue of Constitutional Court Decision Number 46/PUU-VIII/2010 concerning the status of children outside of marriage has a great influence on the laws and regulations in Indonesia, especially the Marriage Law. The substance of this Constitutional Court ruling changed the category of legitimate children as understood by applicable law as well as Islamic law. An outsider who has been considered an illegitimate child, based on the decision of the Constitutional Court is categorized as a legitimate child, thus having a civic relationship with his biological father. This article explains the implications of the decision of the Constitutional Court's Decision, especially in relation to the civil rights of its inheritance. The focus of the discussion on two things, namely how the inheritance of children outside of marriage and how the view of Islamic law on his inheritance. The results of this study reveal two things. First, after the Decision of the Constitutional Court Number 46/PUU-VIII /2010, an outsider or child born of sirri marriage or not being registered shall be entitled to inheritance, if it has been justified by the Court. Between father and son have a blood relationship and the child is classified as a legitimate child. Second, the inheritance of children outside marriage or who are born of sirri marriage or not registered can only be done through a will. This is because the child can only be attributed to his mother and is not counted as the heir of his father. UIN Sunan Kalijaga Yogyakarta 2017-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1395 10.14421/al-mazaahib.v5i1.1395 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 1 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1395/1216 Copyright (c) 2017 Ihsan Helmi Lubis

oai:ojs.pkp.sfu.ca:article/1396 2024-07-04T04:46:01Z almazahib:ART

PERLINDUNGAN HUKUM BAGI NASABAH BAITUL MAAL WA TAMWIL (BMT) YANG DILIKUIDASI DI INDONESIA Ma’shum, Syafi’atul Mir’ah Baitul Maal wa Tamwil (BMT) is one type of micro finance institution that uses sharia principles. The BMT contributes to a real small economic by providing financing and channeling of funds. But the problem arises when liquidation occurs on the BMT, which rules should be used as a rule to solve it. This paper discusses the legal protection for BMT customers who are liquidated in Indonesia. The aim is to explain how legal protection forms for customers and why this legal protection is necessary for customers. The analysis used is statute approach and a conceptual approach. The legal basis of protection for BMT customers is Law no. 1 of 2013 on Microfinance Institutions (LKM), particularly articles 24 and 25, which regulate the prevention of disputes or revocation of licenses. Article 26 states that the Financial Services Authority (OJK) provides a deposit service if it makes them lose. But if BMT incorporated in the form of cooperative (koperasi) the law that use as basis is Law No. 25 of 1992, especially article 54 on the settlement. Differences in this rule become one of the factors slow the settlement of the problem of BMT customers that liquidated. The government should provide clear rules regarding the institutional status of BMT, so that the settlement of client's legal protection becomes clear UIN Sunan Kalijaga Yogyakarta 2017-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1396 10.14421/al-mazaahib.v5i1.1396 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 1 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1396/1217 Copyright (c) 2017 Syafi’atul Mir’ah Ma’shum

oai:ojs.pkp.sfu.ca:article/1397 2024-07-04T04:46:01Z almazahib:ART

PERLINDUNGAN KONSUMEN MENURUT UNDANG-UNDANG NOMOR 8 TAHUN 1999 TENTANG PERLINDUNGAN KONSUMEN DAN HUKUM ISLAM Rindani, Liantika Rizky Consumers are often aggrieved parties in various fields, whether in health care, economic transactions, transportation services, as well as freight forwarding services. To minimize this, pemeritah has issued a law guaranteeing the rights of consumers, namely Law No. 8 of 1999 on Consumer Protection. With the existence of this law then any aggrieved consumers are given the right to claim damages to the party that had led to the losses. However, in practice, not all agencies providing services to consumers have applied this law to the fullest. In this context, PT Pos Indonesia (Persero) Merjosari Malang is one example. Here, PT Pos Indonesia Merjosari Malang has indeed enacted and applied this law; In the sense that the postal party has assigned its responsibility to the consumer by providing compensation for the loss suffered by the consumer. However, the accountability of the post to the consumer looks not maximized, because there are still consumers who can not claim losses suffered. Thus the responsibilities made by the postal entities do not fully comply with the laws of consumer protection as well as Islamic law UIN Sunan Kalijaga Yogyakarta 2017-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1397 10.14421/al-mazaahib.v5i1.1397 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 1 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1397/1218 Copyright (c) 2017 Liantika Rizky Rindani

oai:ojs.pkp.sfu.ca:article/1398 2024-07-04T04:45:59Z almazahib:ART

TINDAK PIDANA KHALWAT DI NANGGROE ACEH DARUSSALAM DALAM PERPEKTIF HUKUM PIDANA INDONESIA Idaliyah, Siti Aceh is one of the regions in Indonesia which have the particularity in thefield of law, it can be seen from the Law No. 11/2006 on the Governingof Aceh. Therefore, the government of Aceh set Qanun as the rule of law inforce. Among the qanun are Qanun No. 14 of 2003 on action seclusion/nasty. Viewed from the perspective of Indonesian Criminal Code, thekhalwat is including violations seclusion immoral acts, as stated in Article532-536 of the Indonesian Criminal Code. Between Qanun seclusionwith the Criminal Code there are similarities in terms of the purpose ofpunishment. The general objective of both of this regulation is to providea deterrent punishment for the perpetrator and a lesson for others not to dothe same. However, there are differences between the provisions of Qanunseclusion with wanton violation of the Criminal Code, namely in terms ofthe type of punishment for violators of the offense and the law enforcement UIN Sunan Kalijaga Yogyakarta 2014-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1398 10.14421/al-mazaahib.v2i1.1398 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 1 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1398/1219 Copyright (c) 2014 Siti Idaliyah

oai:ojs.pkp.sfu.ca:article/1399 2024-07-04T04:45:59Z almazahib:ART

AKIBAT HUKUM PEMBATALAN PERJANJIAN SECARA SEPIHAK: Analisis Yuridis Putusan Mahkamah Agung tentang Hutang atau Prestasi Hartanto, Kris In a reciprocal agreement, there is a right and an obligation on each partyto deal with the rights and obligations on the other, as well as relationshipin the law of agreement, whereby one party called the creditor and theother is called the debtor. Each party has the right and obligation bornof the legal relationship, the achievements and accomplishments counter.This paper analyzes the legal consequences of the agreement unilaterallycanceled as well as differences in the interpretation of the judge of theachievements in the two different cases that the Supreme Court decisionNo. 06 PK / N / 1999, concerning the bankruptcy case between Drs.Sani Hussein and Johan Subekti against PT. Modern Land RealityLtd. and Decision MA No. 08 K / N / 2004 on the bankruptcy casebetween PT. Prudential Life Assurance against Mr. Lee Boon Siong.In agreement, obligatoir such as buy-sell agreement there is always anobligation by one party is right and the obligation whose fulfillment canbe sued by the other party. Rights and obligations is exactly what thenis meant by achievement or debt that must be met by both the creditorand the debtor. Civil Code provide some remedy which can be selectedby the parties in the event of a breach of the contract of sale, namely:requesting execution of the agreement, demanding the cancellation ofthe agreement, and requested damages including lost profits due to loss. UIN Sunan Kalijaga Yogyakarta 2014-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1399 10.14421/al-mazaahib.v2i1.1399 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 1 (2014): Al-Mazaahib 2809-1019 2302-7355 en Copyright (c) 2014 Kris Hartanto

oai:ojs.pkp.sfu.ca:article/1400 2024-07-04T04:45:59Z almazahib:ART

HUKUM, EKONOMI DAN KESEJAHTERAAN: Telaah Yuridis atas Dinamika Pengaturan dan Implementasi Pasal 33 UUD 1945 Basuki, Udiyo The emergence of a school economic in the world will always be associatedwith the school of economic that have developed previously, so is thepattern of the Indonesian economy. Fierce struggle of capitalism andsocialism gives a significant influence toward Indonesian economicideology. Pancasila as the foundation of economic nation, through thedialectical process raises three kinds of terms that is the constitution ofthe economy, the economic constitution, and economic Pancasila, the three have the same phrase with a different meaning. The idea of democracy in economy are listed in UUD 1945 Article 33 paragraph (4) does contain the idea of political democracy as well as economic democracy.That is, the highest authority of the State of Indonesia is the people,both in the field of politics or the economy. Indonesia which has moregive priority to economic growth from economic equality appears to havedifficult times, the economic crisis experienced since mid-2007 has beena fundamental component of economic meluluhlantahkan until economicgrowth rate for 2008 was measured with a minus sign. This conditionindicates that since the signing of the 21st century, Indonesia is notready to face the era of free trade. UIN Sunan Kalijaga Yogyakarta 2014-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1400 10.14421/al-mazaahib.v2i1.1400 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 1 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1400/1220 Copyright (c) 2014 Udiyo Basuki

oai:ojs.pkp.sfu.ca:article/1401 2024-07-04T04:45:59Z almazahib:ART

HUKUM ADAT PEMINANGAN DAN PERKAWINAN DI KOMUNITAS MUSLIM MINORITAS JIMBARAN BALI Rahman, Fathur To find out how far the role of customary law on the pattern of life in thisengagementl and marriage in the village of Jimbaran, then this article isspecifically limited to the aspects of the engagement and marriage, whichis a global problem that was described in a Compilation of Islamic Law(KHI). According to article 11 and 12 KHI proposal can be directly performed by a desire to find a mate pair, but can also be done by atrusted intermediary, a proposal can be made to a woman who is still avirgin or the widow who had completed their term appointed time, aswell as for getting marriage catch at least 19 years of age and fianceeat least 16 years of age. Whereas according to Jimbaran customary law,the mature is a requirement for getting sustainability engagement andmarriage, does sustainability in this case is the 23-year-old girl whilea man aged 27 years and also has experienced sustained at least havea job and never traveled out of the province Bali. UIN Sunan Kalijaga Yogyakarta 2014-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1401 10.14421/al-mazaahib.v2i1.1401 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 1 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1401/1221 Copyright (c) 2014 Fathur Rahman

oai:ojs.pkp.sfu.ca:article/1402 2024-07-04T04:45:59Z almazahib:ART

REFORMASI HUKUM DI TURKI DAN MESIR (Tinjauan Historis-Sosiologis) Zayyadi, Ahmad This paper is very important, because if we talk about the law reformmust have a very large impact on the Islamic world, especially thepolitical impact, that have oriented to legalization of the law betweenreligious law (devine law) and secular law (secular state). From here,it need to examine the sociology of law related to the community or theso-called law and society. Between law and society are inseparableexistence according to the times around it. Legal sociology (sociology oflaw) is an empirical study of law as a social reality that emerged in thecommunity (field of social experience) and certainly not out of history.This paper focused on the historical era of legal reform in Turkey andEgypt that became icons of the history of reform in the Islamic world,so that the two countries become an important study, both in terms ofsocial, politic, economics, law, religion, and so on. UIN Sunan Kalijaga Yogyakarta 2014-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1402 10.14421/al-mazaahib.v2i1.1402 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 1 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1402/1222 Copyright (c) 2014 Ahmad Zayyadi

oai:ojs.pkp.sfu.ca:article/1403 2024-07-04T04:45:59Z almazahib:ART

RELASI ANTARA FIQH DAN SAINS DI ERA MODERN: SEBUAH REFLEKSI EPISTEMOLOGIS Adib, Muhammad Ibrahim Moosa in an article (2003) has stated that relationsbetween islamic law and science in classical era arguably quite strongand harmonious. But in the modern era, relations between both ofthem is getting away and no longer eviden). However, its seems thatMoosa assessment have to be reviewed. Because, in this modern erarelations between islamic law and science showing its integrated andinterconnectivited. Development of the modern astronomy, for example,showing a very strong epistemic coherence between islamic law andscience, because it runs in tandem with the development of science andtechnology that is so rapid and fast. This paper present to photographand mapping the relations between islamic law and science in moderntimes coherenly, though probably not be called complete. Mapping relationbetween islamic law and science will be based on regular epistemologicalislamic law toward science itself. UIN Sunan Kalijaga Yogyakarta 2014-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1403 10.14421/al-mazaahib.v2i1.1403 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 1 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1403/1223 Copyright (c) 2014 Muhammad Adib

oai:ojs.pkp.sfu.ca:article/1404 2024-07-04T04:45:59Z almazahib:ART

KONSEP KEADILAN TRANSISIONAL DALAM PERSPEKTIF ISLAM Hakim, Abdul Aziz The article discusses about transitional justice, either in its concept asphilosophy values or extrajuridicial institutional mechanics which havebeen practiced in the world today, especially in Indonesia. The articlestudies about some fundamental questions. They are about should thesociety punish their past or they should let the past exists, or what shouldthe society do for some criminal had been done in the past, and how doesthe Islamic law philosophy regard this concept. The important essencefrom the transitional justice in the article is the victims of the hardhuman rights criminals which happened in the past can get a justice assoon as possible when the country in a transition period. Giving justicefor the victims is also an important education for the society to knowthe dark history of the country which can’t be repated. The meaning oftransitional justice in the Islamic law can be understood as meaningof peace (islah) in the context which is regaerded that the transitionaljustice is the law and its own. UIN Sunan Kalijaga Yogyakarta 2014-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1404 10.14421/al-mazaahib.v2i1.1404 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 2 No. 1 (2014): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1404/1224 Copyright (c) 2014 Abdul Aziz Hakim

oai:ojs.pkp.sfu.ca:article/1417 2024-07-04T04:46:01Z almazahib:ART

KEDUDUKAN JANDA DALAM HUKUM WARIS ADAT, PERDATA, DAN ISLAM: KAJIAN INTEGRATIF Halim, Abd 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. UIN Sunan Kalijaga Yogyakarta 2018-03-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1417 10.14421/al-mazaahib.v5i2.1417 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 2 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1417/1225 Copyright (c) 2017 Abd Halim

oai:ojs.pkp.sfu.ca:article/1418 2024-07-04T04:46:01Z almazahib:ART

DIVINITAS DAN HUMANITAS DALAM HUKUM PIDANA ISLAM Sodiqin, Ali 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   UIN Sunan Kalijaga Yogyakarta 2018-03-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1418 10.14421/al-mazaahib.v5i2.1418 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 2 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1418/1226 Copyright (c) 2017 Ali Sodiqin

oai:ojs.pkp.sfu.ca:article/1419 2024-07-04T04:46:01Z almazahib:ART

KEHUJAHAN HUKUM NEGARA SEBAGAI SUMBER HUKUM ISLAM DALAM PEMIKIRAN SAYYID MUḤAMMAD RASYÎD RIḌÂ DAN WAHBAH AZ-ZUḤAILÎ Yaqin, Nasrullah Ainul 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. UIN Sunan Kalijaga Yogyakarta 2018-03-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1419 10.14421/al-mazaahib.v5i2.1419 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 2 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1419/1227 Copyright (c) 2017 Nasrullah Ainul Yaqin

oai:ojs.pkp.sfu.ca:article/1420 2024-07-04T04:46:01Z almazahib:ART

TANGGUNG JAWAB PIDANA KORUPSI RUMAH SAKIT Buamona, Hasrul 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 UIN Sunan Kalijaga Yogyakarta 2018-03-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1420 10.14421/al-mazaahib.v5i2.1420 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 2 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1420/1228 Copyright (c) 2017 Hasrul Buamona

oai:ojs.pkp.sfu.ca:article/1421 2024-07-04T04:46:01Z almazahib:ART

ABORSI JANIN CACAT DALAM PERSPEKTIF HUKUM ISLAM Zein, Fuad 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 UIN Sunan Kalijaga Yogyakarta 2018-03-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1421 10.14421/al-mazaahib.v5i2.1421 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 2 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1421/1229 Copyright (c) 2017 Fuad Zein

oai:ojs.pkp.sfu.ca:article/1423 2024-07-04T04:46:01Z almazahib:ART

PEMBARUAN PEMIKIRAN HUKUM ISLAM: Studi tentang Teori Hudud Muhammad Syahrur Mustafid, Fuad 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 UIN Sunan Kalijaga Yogyakarta 2018-03-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1423 10.14421/al-mazaahib.v5i2.1423 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 2 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1423/1230 Copyright (c) 2017 Fuad Mustafid

oai:ojs.pkp.sfu.ca:article/1424 2024-07-04T04:46:01Z almazahib:ART

DESA MAWA CARA NEGARA MAWA TATA: DINAMIKA PENGATURAN DESA DALAM SISTEM KETATANEGARAAN INDONESIA Basuki, Udiyo The history of village arrangements in the state administration system in Indonesia has had ups and downs following the flow of social and political dynamics. In the Dutch and Japanese colonial era, villages were highly neglected. In the old order the existence of legal products that regulate the village actually makes the village eroded and marginalized. In the New Order period the village was regulated separately in Law No. 5 of 1979 which embraced uniformity like a village in Java. This resulted in the existence of indigenous peoples outside Java experiencing tremendous reductions. As the fall of the New Order and replaced by the Reform Order, the existence of villages and indigenous and tribal peoples is reduced to a part of the regency / municipal territory or regency which is incorporated in Law No. 22 of 1999. The next law product is Law No. 6 of 2014, which accommodates the existence of the village and traditional village. The alignment of this Law is in practice worthy of review and testing. This paper describes the development of village settings in the Indonesian state administration system from the beginning of independence until now.Kata kunci: desa mawa cara negara mawa tata, desa, sistem ketatanegaraan, masyarakat adat UIN Sunan Kalijaga Yogyakarta 2018-03-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1424 10.14421/al-mazaahib.v5i2.1424 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 2 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1424/1231 Copyright (c) 2017 Udiyo Basuki

oai:ojs.pkp.sfu.ca:article/1425 2024-07-04T04:46:01Z almazahib:ART

TINJAUAN HUKUM ISLAM TERHADAP POLA BAGI HASIL (MUDARABAH) PADA BUMP (STUDI KASUS DI PONDOK PESANTREN AL-LUQMANIYYAH UMBULHARJO YOGYAKARTA) Putra, Yahya Hidayat 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 UIN Sunan Kalijaga Yogyakarta 2018-03-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1425 10.14421/al-mazaahib.v5i2.1425 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 2 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1425/1232 Copyright (c) 2017 Yahya Hidayat Putra

oai:ojs.pkp.sfu.ca:article/1426 2024-07-04T04:46:01Z almazahib:ART

METAMORFOSIS “ILLAT HUKUM” DALAM SAD ADZ-DZARI’AH DAN FATH ADZ-DZARIAH (SEBUAH KAJIAN PERBANDINGAN) Baroroh, Nurdhin Sad Adz-Dzariah is a breakthrough method produced by the scholars of Usul Fikih to protecting and keeping the human being as Mukallaf falling or rubbing on damage or mafsadah by closing and blocking all means, tools and wasilah that will be used for some action. But as a result of the development of life, there is another aspect that should be of concern as opposed also to avoiding damage or Mafsadah, namely the realization of the benefit or Jalbu al-Maslahah, by opening and allowing to use the means, tools and or wasilah that will be used for some action, by another method of ijtihad Fath Adz-Dzariah. So that the next concern is on the logical link or 'Illat Law must also be seen again for use, so then the transition from the Sad Adz-Dzariah Method to the Fath Adz-Dzariah Method can be done.Kata Kunci: Sad Adz-Dzariah, Fath Adz-Dzariah, sarana, alat dan wasilah UIN Sunan Kalijaga Yogyakarta 2018-03-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1426 10.14421/al-mazaahib.v5i2.1426 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 5 No. 2 (2017): Al-Mazaahib 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1426/1233 Copyright (c) 2017 Nurdhin Baroroh

oai:ojs.pkp.sfu.ca:article/1483 2024-07-04T04:46:02Z almazahib:ART

PERLINDUNGAN HUKUM TERHADAP ANAK Annas, Gilang Kresnanda Anak merupakan anugrah dari Tuhan YME, yang didalamnya melekat harkat dan martabat sebagai sosok manusia yang seutuhnya. Setiap anak dalam masa pertumbuhannya harus mendapatkan pemenuhan akan hak-hak yang melekat pada dirinya dan mendapatkan perlindungan hukum. Sebagai Negara hukum, pemerintah melalui keppres Nomor 36 Tahun 1990 telah memberikan ruang gerak yang lebih dalam proses perlindungan terhadap hak-hak anak. Namun pada kennyataanya masalah perlindungan anak masih jauh dari kata sempurna. Masih banyak anak-anak yang tidak mendapatkan pemenuhan akan hak-haknya dan tidak mendapatkan keadilan khususnya menyangkut perlindungan terhadap anak yang berhadapan dengan hukum. Penanganan anak yang berhadapan dengan hukum harus berdasar pada “Setiap anak berhak atas kelangsungan hidup, tumbuh dan berkembang serta berhak atas perlindungan dari kekerasan dan diskriminasi”. Pelaksanaan perlindungan hukum kepada anak yang berhadapan dengan hukum memiliki prinsip “the best Interest for the child” yang bermakna bahwa setiap tindakan/keputusan yang hendak diambil maka kepentingan terbaik bagi anak harus menjadi pertimbangan utama. Apabila perlu diberikan sanksi maka penjatuhan sanksi yang tepat  dengan didukung melalui proses penyelesaian sebagaian perkara anak diarahkan dengan pengembangan diversi dan  restorative justice                   Konsep diversi dan restorative justice merupakan sebuah cara baru untuk menghindarkan anak yang berhadapan dengan hukum untuk keluar dari Sistem Peradilan Pidana. Diversi dan restorative justice dapat dilakukan dengan syarat bahwa perbuatan tersebut diancam dengan pidana dibawah 7 Tahun dan bukan merupakan pengulangan tindak pidana. UIN Sunan Kalijaga Yogyakarta 2018-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf application/msword https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1483 10.14421/al-mazaahib.v6i2.1483 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 6 No. 2 (2018): Al-Mazaahib; 205-226 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1483/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1483/2072 Copyright (c) 2018 Gilang Kresnanda Annas

oai:ojs.pkp.sfu.ca:article/1528 2024-07-04T04:46:01Z almazahib:ART

PENETAPAN USIA PERKAWINAN DI INDONESIA DAN (WILAYAH PERSEKUTUAN) MALAYSIA Menelusri Latar Belakang Filosofis dan Metode yang Digunakan Agustin, Inneke Wahyu Batas Usia Perkawinan Latar Belakang Filosofis Metode Penetapan Perkawinan dilaksanakan untuk membentuk keluarga yang kekal, bahagia dan sejahtera. Faktor psikologis maupun  fisiologis dari masing-masing mempelai dapat mempengaruhi keberlangsungan rumah tangganya. Dengan demikian sangatlah perlu adanya pembatasan usia untuk melangsungkan perkawinan. Oleh karena itu, kajian-kajian pembaharuan hukum keluarga di negara-negara Islam salah satunya membahas mengenai penentuan batas usia perkawinan. Indonesia mempunyai ketentuan mengenai batas usia perkawinan yaitu 19 tahun bagi laki-laki dan 16 tahun bagi perempuan. Sedangkan di Malaysia khususnya di wilayah persekutuan menetapkan batas usia perkawinan bagi laki-laki 18 tahun dan bagi perempuan 16 tahun. Indonesia dan Malaysia merupakan negara di Asia Tenggara yang penduduknya mayoritas beragama Islam dan bermazhab Syafi’i. Artikel ini akan menelusuri latar belakang filosofis serta metode yang digunakan untuk menetapkan batas usia perkawinan di Indonesia dan Malaysia. UIN Sunan Kalijaga Yogyakarta 2018-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1528 10.14421/al-mazaahib.v6i1.1528 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 6 No. 1 (2018): Al-Mazaahib; 81-98 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1528/pdf Copyright (c) 2018 Inneke Wahyu Agustin

oai:ojs.pkp.sfu.ca:article/1529 2024-07-04T04:46:01Z almazahib:ART

SANKSI PIDANA TERHADAP PELAKU TINDAK PIDANA PERDAGANGAN MINUMAN KERAS Jumaylia, Rofiqoh Sanksi pidana penjual minuman keras hukum pidana 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. UIN Sunan Kalijaga Yogyakarta 2018-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1529 10.14421/al-mazaahib.v6i1.1529 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 6 No. 1 (2018): Al-Mazaahib; 99-113 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1529/pdf Copyright (c) 2018 \Rofiqoh Jumaylia

oai:ojs.pkp.sfu.ca:article/1531 2024-07-04T04:46:01Z almazahib:ART

PENENTUAN AWAL BULAN KAMARIAH STUDI PERBANDINGAN TAREKAT NAQSABANDIYAH PAUH, KOTA PADANG DENGAN TAREKAT NAQSABANDIYAH BABUSSALAM, LANGKAT Maulana, Muhammad Fikri Tarekat Naqsabandiyah Babussalam Pauh Kamariah Awal Bulan. Problematika penentuan awal bulan Kamariah kerap menimbulkan perbedaan dalam penentuannya. Perbedaan penentuannya tidak hanya terjadi pada ormas besar yang ada di Indonesia, seperti Muhammadiyah dan Nahdlatul Ulama, perbedaan juga muncul pada aliran-aliran tarekat yang diyakini oleh sebagian masyarakat Indonesia, salah satunya Tarekat Naqsabandiyah di Pauh, kota Padang dan Tarekat Naqsabandiyah di Babussalam, Langkat meski berasal dari satu tarekat yang sama. Perbedaan tempat, sejarah, dan guru-guru Tarekat Naqsabandiyah memberi pengaruh terhadap perbedaan metode yang digunakan oleh kedua tarekat di dua tempat berbeda ini. Penelitian ini dilakukan untuk mengetahui metode yang digunakan oleh Tarekat Naqsabandiyah Pauh, kota Padang dan Tarekat Naqsabandiyah Babussalam, Langkat dan metode pengambilan hukum yang digunakan dalam metode penentuan awal bulan Kamariah. UIN Sunan Kalijaga Yogyakarta 2018-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1531 10.14421/al-mazaahib.v6i1.1531 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 6 No. 1 (2018): Al-Mazaahib; 59-79 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1531/pdf Copyright (c) 2018 Muhammad Fikri Maulana

oai:ojs.pkp.sfu.ca:article/1532 2024-07-04T04:46:01Z almazahib:ART

PANDANGAN DOSEN UIN SUNAN KALIJAGA TERHADAP PENGGUNAAN CADAR: STUDI KOMPARATIF PUSAT STUDI WANITA DAN PUSAT PENGEMBANGAN BAHASA Hamdani, Amamur Rohman cadar Pusat Studi Wanita Pusat Pengembangan Bahasa dosen UIN Sunan Kalijaga 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. UIN Sunan Kalijaga Yogyakarta 2018-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1532 10.14421/al-mazaahib.v6i1.1532 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 6 No. 1 (2018): Al-Mazaahib; 1-37 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1532/pdf Copyright (c) 2018 Amamur Rohman Hamdani

oai:ojs.pkp.sfu.ca:article/1533 2024-07-04T04:46:05Z almazahib:ART

PEMIKIRAN POLITIK MOHAMMAD NATSIR TENTANG PEMERINTAHAN ISLAM Falamsyah, Sony Pemerintahan Islam Politik Mohammad Natsir Memperbincangkan  masalah  negara  dan  pemerintahan  dalam  pandangan Islam  merupakan  suatu  yang  menarik.  Dikatakan  menarik,  karena  setiap komunitas  Islam  mempunyai  latar  belakang  sosial,  ekonomi,  budaya  dan  politik serta kemampuan menafsirkan teks yang berbeda. Perbedaan latar belakang telah melahirkan cara pandang atas teks yang juga berbeda. Meskipun teks yang dirujuk oleh masing-masing kelompok Islam itu sama al-Qur’an dan Sunnah, namun cara menafsirkan  teks  itu  bergantung  pada  orientasi  sosial politik  dari  pihak  yang melakukan  penafsiran. Hal  ini  juga  terjadi  kepada  tokoh  tatanegara Mohammad Natsir yang dengan gigih memperjuangan  agar  negara  dan  pemerintahan  dapat  menerapkan  konsep pemerintahan  Islam. Berdasarkan  hasil  dari  penelitian,  Mohammad  Natsir memandang  bahwa umat  Islam  boleh  mencontoh  sistem-sistem pemerintahan  yang  ada  di  negara- negara lain seperti Inggris, Finlandia, Jepang bahkan Rusia, selama sistem-sistem itu  dapat  mencapai  tujuan-tujuan  yang dikehendaki  oleh  Islam. Jadi  dalam demokrasi  Islam,  perumusan  kebijakan  politik,  ekonomi,  dan  lain-lainnya haruslah mengacu kepada aturan yang telah ditetapkan oleh al-Qur’an dan Sunnah Nabi. UIN Sunan Kalijaga Yogyakarta 2022-12-14 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf text/rtf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1533 10.14421/al-mazaahib.v6i1.1533 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 6 No. 1 (2018): Al-Mazaahib; 115-148 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1533/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1533/2119 Copyright (c) 2018 Sony Falamsyah

oai:ojs.pkp.sfu.ca:article/1539 2024-07-04T04:46:02Z almazahib:ART

MAQASID SYARIAH DAN PEMBANGUNAN HAK ASASI MANUSIA Kurniawan, Robby maqasid syari'ah hak asasi manusia hukum islam syari'ah Human rights, must be recognized, is a term that still debated in Islamic studies until now. This stems from the repetition statements: Human Rights (UDHR) are not born from the womb of Islam. This article attempts to find a way out of the complexity of the debate, with questions; How to build a conceptual relationship between sharia, as the concept of Islamic law, with Human Rights? The question about "relation" is more significant than "imposing" the concept of human rights on the concept of sharia. In order to create these relationships, the first thing to do is to realize that each term is a separate concept, which has its own basic deception as well. Instead, both have in common with each other. Such is the benefit and the essence of life. This point of commonality becomes a bridge that allows them to complement, and build, each other. This is where the maqasid shariah becomes inevitable in the study of Islam. Itbecomes the explanation of the connectedness of Islamic studies with other concept, in this case, Human Rights. The explanation aboutmaqasid shariah in this article is limited to the concept of maqasid Jasser Auda and Abdullahi Ahmad an-Naim. The first name is closely aligned in contemporary maqasid discourse with the system approach. While the second name, although not classified on the Maqasid figure, but has an important viewof the prospects of sharia progress.Auda offers optimization of cognition features; wholeness; openess; interelated hierarchy; multidimensionality, all of which are connected in purposefullness features. Along with that, an-Naim advocated an emphasis on the need for universal verses of Makkiyah adopted in Islamic law, other than Madaniyah. He also said, public reason is an important keyword that should not be forgotten by the law and policy formulator. In establishing the conceptual relationship between shariah and human rights, the concepts of Auda and an-Naim will be used to read three important aspects of sharia, namely, definition, source reading method, and ijtihad process to discover the truth of the law. The conclusion is that the conceptual relationship between the two can only be built by emphasizing three main points, they are 1) Changing the concept of sharia closed to the concept of open sharia with the discourse of contemporary; 2) Increase the sources of Islamic law which will be used by the Mujtahids, by input the human values as one of the things that must be considered and inspired in arrange legal products; 3) The sources of sharia should be read in such a way as to take into account the aspect of the human istidrak which cannot be detached from it. UIN Sunan Kalijaga Yogyakarta 2018-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1539 10.14421/al-mazaahib.v6i2.1539 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 6 No. 2 (2018): Al-Mazaahib; 227-251 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1539/pdf Copyright (c) 2018 Robby Kurniawan

oai:ojs.pkp.sfu.ca:article/1555 2024-07-04T04:46:02Z almazahib:ART

WASIAT WAJIBAH DAN PERKEMBANGAN PENERAPANNYADALAM PUTUSAN MAHKAMAH AGUNG Halim, Abdul Wasiat wajibah Supreme Court Legal discovery. Wasiat wajibah in Article 209 of KHI which is different from the wasiat wajibah existing in other Islamic countries as stated above, in the perspective of ushul fiqh (istihsan) does not violate the provisions of Islamic inheritance law because adopted children and adoptive parents remain positioned not as heirs. The right’s granting to them through a wasiat wajibah that does not exceed 1/3 solely to accommodate local wisdom and to maintain the sense of justice of Indonesian Islamic society. The reconstruction of wasiat wajibah by the Supreme Court to resolve new cases confronted to them by applying the legislative approach with the legal discovery method that is grammatical interpretation method, teleological/sociological interpretation, and argumentum per analogium/analogy in the perspective of ushul fiqh do not violate lugawiyah and ma'nawiyah rules. This reconstruction is very necessary to ensure the certainty and unity of law in accordance with the conditions of the needs and legal awareness of Muslims in Indonesia. UIN Sunan Kalijaga Yogyakarta 2018-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1555 10.14421/al-mazaahib.v6i2.1555 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 6 No. 2 (2018): Al-Mazaahib; 149-166 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1555/pdf Copyright (c) 2018 Abdul Halim

oai:ojs.pkp.sfu.ca:article/1802 2024-07-04T04:46:02Z almazahib:ART

DISTRIBUSI “WARISAN” MENGGUNAKAN MUFAKAT PERSPEKTIF MANAJEMEN KONFLIK: Studi di Masyarakat Desa Sedayu Kec. Turen Kab. Malang Adhkar, Shohibul Distribusi warisan mufakat manajemen konflik Distribution of inheritance which is mean all the property of parents to all heirs, particularly children, it becomes an important part. Refer to the basic part of the inheritance law that has been written clearly in the Qur'an. But the fact in Sedayu Village Kec. Turen Kab. Malang which prefer to use consensus way or kinship deliberation. The aims of this study. First, to find out why Sedayu people uses consensus way in distributing inheritance. Second, To know the models of the distribution of inheritance in the community of Sedayu Village Kec. Turen. The method used in this research is Empirical Law or Social Law research with qualitative descriptive approach. While the data are extracted in the form of primary data derived from interviews and documentation of the informant, informant and respondent on the practitioner of inheritance distribution using consensus. To answer what are the fundamental reasons for consensus and how it is distributed. In this research, the researcher find the result of phenomenon data of the inheritance distribution that exist in the community of sedayu village. First, the fundamental reason they use consensus in the distribution of inheritance, to prevent conflicts when inheritance is distributed. Because for them the main family unity. The second reason with the consensus of the division of inheritance is more just and equitable without discrimination as in the inheritance of Islam. Secondly, the distribution model of the inheritance they use as well as the grant given to all the heirs in this case is the biological child, testament and inheritance they use are not in accordance with the Shari'a. Rather they equally share the heirs as in the grant. Based on the results of the research, it is concluded the reason for the village community using consensus in the division of inheritance is to overcome the conflicts which occurred during the division of inheritance, to keep the family together and with the consensus to be equally divided. The model used is not much different from the existing system in the Shari'a. But not in accordance with the Shari'a. UIN Sunan Kalijaga Yogyakarta 2019-10-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1802 10.14421/al-mazaahib.v7i1.1802 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 7 No. 1 (2019): Al-Mazaahib; 95-112 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1802/PDF Copyright (c) 2019 Shohibul Adhkar

oai:ojs.pkp.sfu.ca:article/1876 2024-07-04T04:46:02Z almazahib:ART

NUANSA FIQH MEDIA (Pandangan Jurisprudensi Hukum Islam Terkait Dominasi Dan Hegemoni Informasi) Muzaki, Sihabullah Media Dominasi Jurnalisme Nalar Fiqh Di era digitalisasi, manusia modern dimanjakan oleh teknologi dalam melakukan segala keseharianya. Termasuk terus berkembangnya arus informasi yang cepat silih berganti bahkan terbukannya kran modernisasi, kini dunia komunikasi mengalami genjotan liberalisasi, karenanya manusia dituntut untuk bersikap bijak dalam menyerap dan bersikap. Sebab, iklim globalisasi memiliki dua dimensi yang saling bertentangan, di satu sisi menawarkan kemudahan, namun pada sisi lain media informasi bisa merobek sekat-sekat harmoni hubungan sosial antar sesama jika salah menyikapinya. Kajian dalam tulisan ini menggunakan perspektif fiqh dalam membaca peradaban modern dibidang teknologi informasi melalui metode induktif dan analisis sintetik. Sumber data di peroleh dari berbagai referensi terkait topik bahasan. Kajian ini menemukan hal penting antara lain, bagi penyaji informasi diharapkan dalam pemberitaanya bersikap netral, faktual, impartial, proporsional, dan independen. Adapun bagi penikmat berita, umat Islam khususnya, dituntut untuk memilih antara mengambil sikap diam atas derasnya informasi yang jauh dari ideologi jurnalisme profetik atau berperan aktif dalam membendung serta merespond pesan-pesan berita yang bernuansa hoax dan provokatif. UIN Sunan Kalijaga Yogyakarta 2019-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1876 10.14421/al-mazaahib.v7i1.1876 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 7 No. 1 (2019): Al-Mazaahib; 1-16 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1876/1358 Copyright (c) 2019 Sihabullah Muzaki

oai:ojs.pkp.sfu.ca:article/1877 2024-07-04T04:46:02Z almazahib:ART

KEBUTUHAN MANUSIA DALAM PEMIKIRAN ABRAHAM MASLOW (TINJAUAN MAQASID SYARIAH) Muazaroh, Siti Subaidi, Subaidi Berbicara tentang manusia, tentu tidak cukup melihat dari sisi lahiriyah saja. Jauh lebih dari itu adalah sisi bathiniyahnya. Kedua wilayah ini sangat perlu diperhatikan guna mencapai kebahagian hakiki manusia yaitu dunia dan akhirat. Hal yang mendasar berkaitan dengan manusia adalah tentang kebutuhannya. Tulisan ini membahas bagaimana kebutuhan manusia menurut Maslow jika dilihat dari perspektif maqasid. Lebih lanjut akan dikomparasikan dengan pemikiran Al-ghozali yang sudah lebih dahulu ada. Hasilnya adalah Pertama, perbedaan paling mendasar antara kedua tokoh tersebut adalah tentang mana yang lebih dahulu dipenuhi (Maslow) atau mana yang harus dilindungi (Al-ghozali). Kedua, sesuai dengan basic penelitian Maslow yang berdasar pada rasio, empiric dan naluriah (ilmiah), bertepatan dengan kondisi pasca Perang Dunia II, Ia menekankan teorinya pada kebutuhan fisik manusia yang harus diutamakan dibanding kebutuhan lainnya. Sedangkan Al-ghozali dengan pendekatan tasawufnya, yang bersumber dari nash-rasio dengan latar belakang adanya krisis spiritual pada saat itu, menekankan perlindungan agama sebagai satu hal yang paling utama. Sebab, menurutnya, puncak dari maqasid syariah yang berupa maslahah adalah menjaga tujuan-tujuan syara’. Dalam hal ini adalah agama. Ketiga, Maslow menekankan puncak kebutuhan manusia adalah aktualisasi diri yang lebih bersifat individual dan materialistik. Sedangkan Al-ghozali adalah maslaha am (Kesejahteraan umum). Terlepas dari beberapa perbedaan tersebut,  Keduanya memiliki satu persamaan bahwa setiap manusia hakikatnya memiliki potensi dan nilai yang luhur untuk mengembangkan diri menjadi lebih baik. UIN Sunan Kalijaga Yogyakarta 2019-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1877 10.14421/al-mazaahib.v7i1.1877 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 7 No. 1 (2019): Al-Mazaahib; 17-33 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1877/1359 Copyright (c) 2019 Siti Muazaroh, Subaidi Subaidi

oai:ojs.pkp.sfu.ca:article/1878 2024-07-04T04:46:02Z almazahib:ART

HUKUM QADA SALAT UNTUK ORANG MENINGGAL (STUDI KOMPARATIF FATWA LAJNAH BAHTSUL MASAIL NAHDLATUL ULAMA DAN MAJELIS TARJIH MUHAMMADIYAH) Fikri, Ali fatwa qada salat dalil istinbat hukum. Nahdlatul Ulama dan Muhammadiyah memiliki fatwa yang berbeda terkait dengan qada salat untuk orang meninggal. Menurut fatwa Lajnah Bahtsul Masail Nahdlatul Ulama, qada salat untuk orang meninggal itu boleh dikerjakan oleh orang lain, apabila masih ada hubungan famili atau izin famili. Apabila qada itu telah dikerjakan, maka tidak boleh dikerjakan lagi. Lain halnya dengan Majelis Tarjih Muhammadiyah, dalam fatwanya yaitu qada salat untuk orang meninggal tidak dibenarkan untuk dilakukan. Ada beberapa dalil yang digunakan oleh Lajnah Bahtsul Masail Nahdlatul Ulama dan Majelis Tarjih Muhammadiyah yang  masih umum, namun sudah dikhususkan oleh dalil-dalil lainnya. Istinbat hukum dari kedua ormas tersebut hasilnya berbeda, namun sesuai dengan kaidah fiqh yang dikemukakan ulama Hanafiyyah yaitu “mengamalkan kedua dalil itu lebih baik dari pada meninggalkan salah satu diantaranya”. Dengan demikian, dalil dari Istinbat hukum oleh kedua ormas tersebut hasilnya boleh diamalkan. UIN Sunan Kalijaga Yogyakarta 2019-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1878 10.14421/al-mazaahib.v7i1.1878 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 7 No. 1 (2019): Al-Mazaahib; 35-52 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1878/1360 Copyright (c) 2019 Ali Fikri

oai:ojs.pkp.sfu.ca:article/1879 2024-07-04T04:46:02Z almazahib:ART

PERGUMULAN ORTODOKSI ISLAM DAN BUDAYA JAWA MENURUT KH. ALI MAKSUM Salamah, Fauziah Ortodoksi Islam Budaya Jawa perkembangan Islam Ortodoksi Islam yang datang dari tanah Arab ke Indonesia berhadapan dengan budaya Jawa yang sudah mengakar dan mentradisi dalam masyarakat. Oleh karena itu, dibutuhkan kearifan dalam memahami pergumulan diantara keduanya supaya dapat mensikapinya secara tepat. Kearifan lokal dibutuhkan dalam menginteraksikan Islam sebagai agama dan budaya baru dalam masyarakat yang sudah lama hidup di dalam tradisi dan budayanya. Demikian pula untuk memahami Islam dalam konteks budaya Jawa, dibutuhkan kearifan aktor yang memiliki capital yang mumpuni di dalam field yang sesuai. KH. Ali Maksum adalah seorang tokoh yang mampu mengakomodir budaya-budaya Jawa dengan pemahamannya terhadap Islam sehingga tidak mengalami benturan yang merugikan kedua belah pihak. Dengan menggunakan pendekatan sosial Pierre Bourdieu, Penelitian ini mengkaji pemikiran KH. Ali Maksum dalam memahami dan mensikapi pergumulan ortodoksi Islam dan budaya Jawa. Beberapa pemikiran KH. Ali Maksum yang dapat dijadikan sebagai pendekatan alternatif dalam memahami dan mensikapi pergumulan ortodoksi Islam dan budaya Jawa adalah: dalam bidang keagamaan KH. Ali Maksum menggunakan pendekatan Manhaj Ushuli ulama’ mazhab, dalam bidang politik KH. Ali Maksum menggunakan pendekatan Revelational, dalam bidang sosial, KH. Ali Maksum menggunakan pendekatan Humanistik. Dengan demikian, pergumulan ortodoksi Islam dan budaya Jawa justru menunjukkan perkembangan Islam PERGUMULAN ORTODOKSI ISLAM DAN BUDAYA JAWA MENURUT KH. ALI MAKSUM Fauziah Salamahfauziahsalamah87@gmail.com Yayasan Ali Maksum Pondok Pesantren Krapyak Yogyakarta54 Fauziah Salamah, Pergumulan Ortodoksi Islam dan Budaya Jawa ... (53-72)dalam berbagai bidang, tidak hanya dalam bidang keagamaan, namun juga bidang politik dan sosial. UIN Sunan Kalijaga Yogyakarta 2019-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1879 10.14421/al-mazaahib.v7i1.1879 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 7 No. 1 (2019): Al-Mazaahib; 53-72 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1879/1361 Copyright (c) 2019 Fauziah Salamah

oai:ojs.pkp.sfu.ca:article/1880 2024-07-04T04:46:02Z almazahib:ART

HUKUM MENGUCAPKAN SELAMAT NATAL MENURUT YUSUF AL- QARADHAWI DAN SYAIKH MUHAMMAD IBN SHALEH AL- UTSAIMIN Sulaeman, Agus Arif Hukum selamat Natal Yusuf al-Qaradhawi Syaikh Utsaimin. Seperti yang telah diketahui, Natal merupakan perayaan yang dilakukan oleh umat kristiani untuk memperingati kelahiran Isa al-Masih yang dilakukan setiap tanggal 25 Desember. Perayaan ini sering menimbulkan perdebatan di antara organisasi atau komunitas muslim. Pendapat pro kontra tentang mengucapkan selamat hari natal pun muncul dikalangan para pemikir dan tokoh Islam kontemporer, seperti halnya Yusuf alQardhawi dan Syaikh Muhammad Ibn Shalih al-Utsaimin. Menurut al-Qaradhawi tidak ada larang tersendiri baik itu atas nama lembaga ataupun diri sendiri untuk mengucapkan selamat hari Natal atau yang lainnya kepada umat non-muslim, terlebih lagi al-Qaradhawi juga menganjurkan untuk berlaku baik kepada umat non-muslim yang tidka berbuat dzalim kepada umat Islam. Sedangkan Syaikh Utsaimin mengharamkannya karena perbuatan demikian itu ditakutkan membuat senang kaum kuffar dan menyebabkan mereka semakin kuat, selain itu juga beliau menyebutkan bahwa dalam hal perbuatan itu terkandung pengakuan dan kerelaan terhadap simbol-simbol kekufuran. AlQaradhawi menggunakan kajian tafsir tematik dan metode istishlahi dalam mengistinabtkan permasalahan ini, juga menggunakan penalaran kebahasaan secara dalalah nash. Syaikh Utsaimin juga menggunakan kajian tafsir tematik, hanya saja beliau menggunakan metode lain dalam beristinbath yakni menggunakan metode mafhum mukhalafah dengan penalaran kebahasaan secara dzahir. UIN Sunan Kalijaga Yogyakarta 2019-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1880 10.14421/al-mazaahib.v7i2.1880 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 7 No. 2 (2019): Al-Mazaahib; 131-144 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1880/1362 Copyright (c) 2019 Agus Arif Sulaeman

oai:ojs.pkp.sfu.ca:article/1881 2024-07-04T04:46:02Z almazahib:ART

PERTANGGUNGJAWABAN PERDATA KORPORASI DALAM PERLINDUNGAN DAN PENGELOLAAN LINGKUNGAN HIDUP KOMPARASI HUKUM POSITIF DAN HUKUM ISLAM (Studi Kasus: Kebakaran Hutan dan Lahan PT. National Sago Prima (NSP) di Kabupaten Kepulauan Meranti, Provinsi Riau) Pradana, Muhammad Akbar Eka pertanggungjawaban perdata korporasi lingkungan hidup maqasid asy-syari’ah. Tulisan ini dilatarbelakangi oleh kasus pembakaran hutan dan lahan yang dilakukan oleh PT. National Sago Prima (NSP) di Kabupaten Kepulauan Meranti, Provinsi Riau yang ditolak gugatan perdata kasasinya pada akhir tahun 2018 lalu oleh Mahkamah Agung (MA) dengan menghukum korporasi tersebut untuk bertanggung jawab mengganti kerugian dan pemulihan lingkungan akibat kebakaran hutan dan lahan sebesar Rp. 1 triliyun lebih. Hal ini dianggap wajar sebab kejahatan korporasi di bidang lingkungan hidup telah membawa kerugian tidak hanya di bidang materi, tetapi juga kerugian di bidang kesehatan dan keselamatan jiwa, maupun di bidang sosial. Pertanggungjawaban perdata korporasi di bidang lingkungan hidup diatur dalam Undang-Undang No. 32 Tahun 2009 tentang Perlindungan dan Pengelolaan Lingkungan Hidup serta beberapa peraturan perundang-undangan lainnya. Prinsip yang digunakan adalah prinsip pertanggungjawaban mutlak (strict liability). Sedangkan dalam Islam, penegakan hukum atas pencemaran dan/ atau kerusakan lingkungan dilakukan dengan pendekatan maqasid asy-syari’ah. Prinsip pertanggungjawaban dalam perdata Islam, yang menyebabkan ganti kerugian (dhaman) adalah karena adanya maslahah yang hilang dari suatu perbuatan yang dilakukan oleh orang lain yang mana perbuatan tersebut dilakukan karena perbuatan melawan hukum (dhaman al-‘udwan) atau wanprestasi (dhaman al-‘aqd). Penelitian ini menghasilkan bahwa perlindungan dan pengelolaan lingkungan hidup dalam hukum positif dan hukum Islam sama-sama berorientasi pada kemaslahatan dan mencegah daripada kemafsadatan. Selain itu, persamaannya terletak pada pengertian korporasi, dan konsep pertanggungjawaban perdata. Sedangkan perbedaannya terletak pada prinsip pertanggungjawaban, penentuan besaran ganti kerugian, dan sumber hukumnya. UIN Sunan Kalijaga Yogyakarta 2019-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1881 10.14421/al-mazaahib.v7i2.1881 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 7 No. 2 (2019): Al-Mazaahib; 145-165 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1881/1363 Copyright (c) 2019 Muhammad Akbar Eka Pradana

oai:ojs.pkp.sfu.ca:article/1882 2024-07-04T04:46:02Z almazahib:ART

STATUS PERTANGGUNGJAWABAN PELAKU TINDAK PIDANA BAGI PENDERITA GANGGUAN MENTAL KATEGORI KEPRIBADIAN ANTISOSIAL PERSPEKTIF HUKUM POSITIF DAN HUKUM ISLAM Baroroh, Nurdhin Rosdiyanti, Nike Gangguan Mental Kepribadian antisosial Pertanggungjawaban hukum Positif hukum Islam. Gangguan mental kepribadian antisosial merupakan pola pengalaman dan perilaku tidak wajar yang berhubungan dengan pikiran, perasaan, hubungan pribadi, dan pengendalian dorongan keinginan. Individu yang mengalami gangguan kepribadian antisosial disebut juga dengan sosiopat. Mereka tidak memiliki rasa bersalah dan bertanggungjawab atas tindakan yang dilakukan termasuk bila perbuatan tersebut merugikan orang lain, sebab mereka ini kurang memiliki pertimbangan akal. Sementara itu suatu tindak pidana bisa dilakukan oleh siapapun tanpa memandang pelakunya termasuk di sini mereka yang mengalami gangguan kepribadian antisosial. Artikel ini bermaksud melihat aspek pertanggungjawaban, penerapan sanksi dan atau peniadaan sanksi bagi penderita gangguan mental kategori kepribadian antisosial yang melakukan tindak pidana, dalam pandangan hukum positif dan hukum Islam. UIN Sunan Kalijaga Yogyakarta 2019-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1882 10.14421/al-mazaahib.v7i2.1882 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 7 No. 2 (2019): Al-Mazaahib; 167-181 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/1882/1364 Copyright (c) 2019 Nurdhin Baroroh, Nike Rosdiyanti

oai:ojs.pkp.sfu.ca:article/2138 2024-07-04T04:46:02Z almazahib:ART

TRADISI PENETAPAN DO’I MENREK DALAM PERKAWINAN MASYARAKAT ADAT SUKU BUGIS SOPPENG (ANALISIS TEORI ‘URF DAN APPANNGADERENG DALAM HUKUM ADAT SUKU BUGIS) Halim, Abdul Kosasih, Enon Mahar (Sompa) Do’i Menrek balanca Perkawinan suku Bugis ‘Urf. Orang-orang Bugis-Makassar terikat oleh sistem norma dan aturan adatyang disebut dengan panngadereng. Ade’ yang merupakan unsur bagiandari panngadereng secara khusus terdiri dari ade’ akkalabinengeng(norma mengenai hal-ihwal perkawinan dan hubungan kekerabatan).Salah satu di antara ade’ akkalabinengeng adalah adanya tradisi do’imenrek atau balanca dalam perkawinan masyarakat Bugis. Praktik do’imenrek yang ada pada masyarakat Bugis Soppeng dilatarbelakangi olehfaktor sejarah yang menjungjung tinggi nilai-nilai adat dan budaya daripara leluhur mereka sehingga sampai saat ini dianggap sebagai kearifanlokal. Dalam tradisi perkawinan suku Bugis Soppeng, mahar yangmerupakan salah satu ketentuan dalam hukum perkawinan Islam, dalammasyarakat suku Bugis disebut sompa. Sompa ini sepenuhnya menjadihak-milik pengantin wanita sebagai wujud penghormatan pengantin priakepada pengantin wanita. Meskipun ketentuan do’i menrek-balancahanya berdasarkan tradisi masyarakat Suku Bugis tetapi kedudukannyasama dengan mahar (sompa) yaitu sama-sama mengikat. Dari perspektifteori ‘Urf, termasuk dalam kategori ‘Urf Shahih karena sesuai dengankaidah fiqhi “al-‘Adatu Muhakkamatun”, sedangkan dalam perspektif appangngadereng, do’wi menrek adalah ade’ akkalabinengeng yangdibebankan kepada mempelai pria merupakan ukuran keseriusan dankekayaan mempelai laki-lak karena besarnya jumlah uang belanja ataudo’i Menrek merupakan media utama bagi masyarakat Bugis untukmenunjukkan posisinya dalam Masyarakat, bahkan termasuk dalamkategori pengejawantahan nilai-nilai siri’. UIN Sunan Kalijaga Yogyakarta 2019-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2138 10.14421/al-mazaahib.v7i2.2138 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 7 No. 2 (2019): Al-Mazaahib; 199-215 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2138/1588 Copyright (c) 2019 Abdul Halim, Enon Kosasih

oai:ojs.pkp.sfu.ca:article/2204 2024-07-04T04:46:02Z almazahib:ART

HUKUM MELAKUKAN SUJUD ANTARA MENDAHULUKAN TANGAN DAN MENDAHULUKAN LUTUT (TELAAH TA’ARUD AL-ADILLAH ATAS HADISHADIS TERKAIT) Rosidah, Hanik Atul Mendahulukan Tangan Mendahulukan Lutut Sujud Ta’arud Al-Adillah Hadis Sujud merupakan salah satu rukun salat, dimana rukun merupakan bagian penting dari salat itu sendiri dan keabsahan salat bergantung padanya. Dalam kaitannya dengan pelaksanaan tata cara sujud, disini ada beberapa perbedaan, yaitu ada beberapa hadis yang saling bertentangan. Penulis membahas hadis yang terdapat dalam Sunan Abu Dawud, yaitu hadis tentang mendahulukan tangan atau lutut saat sujud. Problematika yang penulis bahas dalam penelitian ini adalah bagaimana analisis ta’arud al-adillah terhadap hubungan dua hadis tentang mendahulukan tangan atau mendahulukan lutut saat sujud. Karena realita di masyarakat, masih banyak yang belum mengetahui tentang manakah diantara kedua hadis itu yang kualitas hadisnya lebih unggul. Selain itu, kebanyakan masyarakat mempraktekannya mengikuti sesuai dengan apa yang telah diajarkan oleh orang tuanya, atau mereka hanya taqlid saja. Terkait hal perbedaan tentang tata cara sujud ini, terkadang antara yang satu dengan yang lainnya terjadi persilihan sehingga saling menyalahkan.     Untuk menjawab pokok permasalahan diatas maka penulis menggunakan penelitian kepustakaan ( Library Research) yaitu menganalisis muatan literatur-literatur yang terkait dengan perbandingan antara hubungan dua hadis tentang tata cara sujud antara mendahulukan tangan atau mendahulukan lutut. Sifat penelitian yang penulis gunakan adalah deskriptif analisis komparatif, yaitu penulis menggambarkan secara jelas dan terperinci tentang hubungan dua hadis antara mendahulukan tangan atau mendahulukan lutut ketika melakukan sujud, kemudian menganalisisnya. Berdasarkan penelitian ini dapat disimpulkan bahwa teori ta’arud al-adillah yaitu tinjauan tentang konsep ushul fiqh yang menggambarkan adanya pertentangan dua dalil yang sama-sama kuat derajatnya. Adapun cara penyelesaian ta’arud al-adillah ada empat cara yang dapat ditempuh, yaitu: pertama, jam’u wa attaufiq (mengkompromikan kedua dalil), kedua, tarjih (memilih dari dua dalil yang lebih kuat derajatnya), ketiga, Nasakh, yaitu dengan cara meneliti mana diantara dua dalil itu yang lebih dahulu datang, dan keempat, tasaquth dalilain (meninggalkan kedua dalil tersebut dan mencari dalil lain yang lebih rendah kualitasnya). Dari beberapa cara penyelesaian ta’arud al-adillah tersebut, di sini penulis menggukan cara jam’u wa at-taufiq serta tarjih dalam menyelesaikan permasalahan tersebut. Alasan menggunakan cara jam’u wa at-taufiq, karena mengamalkan kedua dalil itu lebih baik daripada meninggalkan/mengabaikan dalil yang lainnya. Alasan menggunakan tarjih, karena hadis yang mendahulukan tangan derajatnya lebih unggul dibanding dengan hadis yang mendahulukan lutut. Kedua hadis tersebut merupakan hadis yang maqbul, yaitu hadis yang dapat diterima sebagai hujjah dan dapat diamalkan. Hadis mendahulukan tangan lebih dimenangkan karena ia merupakan hadis yang memiliki kualitas s}ahih ligairihi, sedangkan hadis tentang mendahulukan lutut berstatus hasan ligairihi. Jika dilihat dari segi ilmu ulumul hadis, kedudukan hadis s}ahih ligairihi lebih tinggi dibandingkan dengan hadis yang hasan ligairihi. UIN Sunan Kalijaga Yogyakarta 2019-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2204 10.14421/al-mazaahib.v7i1.2204 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 7 No. 1 (2019): Al-Mazaahib; 73-94 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2204/1634 Copyright (c) 2019 Hanik Atul Rosidah

oai:ojs.pkp.sfu.ca:article/2205 2024-07-04T04:46:02Z almazahib:ART

KEKERASAN SEKSUAL (PEMERKOSAAN) DALAM RUMAH TANGGA SEBAGAI ALASAN PENGAJUAN PERCERAIAN DALAM TINJAUAN HUKUM ISLAM DAN HUKUM POSITIF Maghfiroh, Roikhatul Kekerasan Seksual Perceraian Hukum Islam Hukum Positif. Keutuhan sebuah rumah tangga dan kerukunan pasangan suami istri adalah sebuah keniscayaan yang tak terelakkan. Hal-halyang dapat menyebabkan keretakan rumah tangga salah satunya yaitu kekerasan dalam rumah tangga. Kekerasan dalam rumah tangga adalah sesuatu yang harus dihindari olehsemua pihak, baik oleh anggota keluarga, masyarakat, pengemuka agama, bahkan pemerintah. Mengingat pentingnya perlindungan kekerasan dalam rumah tangga, tidak ironis jika terdapat peraturan perundang-undangan yang bertujuan untuk menghapus kekerasan dalam rumah tangga. Misalnya dalam UU Nomor 23 Tahun 2004 Tentang Kekerasan Dalam Rumah Tangga. Hukum Islam memandang bahwa kekerasan seksual dapat dijadikan sebagai alasan pengajuan perceraian karena terdapat unsur pemaksaan dan tidak menjalankan Mu’asyaroh bi al-Ma’ruf, sedangkan menurut hukum positif berpendapat bahwa berlaku sewenang-wenang saja dapat dijadikan alasan pengajuan perceraian apalagi sampai melakukan kekerasan seksual secara paksa. UIN Sunan Kalijaga Yogyakarta 2019-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2205 10.14421/al-mazaahib.v7i2.2205 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 7 No. 2 (2019): Al-Mazaahib; 239-249 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2205/1635 Copyright (c) 2019 Roikhatul Maghfiroh

oai:ojs.pkp.sfu.ca:article/2211 2024-07-04T04:46:02Z almazahib:ART

PEREMPUAN SEBAGAI PEMBATAL SALAT: STUDI ATAS PANDANGAN NASR AD-DIN A-ALBANI DAN FATIMA MERNISSI Irfan, Muhammad Miftah Nasr ad-Din al-Albani Fatima Mernissi perempuan pembatal salat. Islam hadir dengan membawa semangat kesetaraan antara lakilaki dan perempuan, baik dalam hal ibadah maupun lainnya. Namun demikian, terdapat sejumlah nash Al-Qur’an dan juga hadis nabi yang mengesankan adanya subordinasi terhadap perempuan. Salahnya adalah hadis yang menyatakan bahwa lewatnya perempuan di depan orang yang salat bisa menjadi penyebab batalnya salat. Dalam hal ini, perempuan, anjing dan keledai seolah diposisikan secara setara dan sama-sama bisa menjadi penyebab batalnya salat. Berkaitan dengan hadis ini, Muhammad Nas}r ad-Di>n al-Albi>ni memegangi makna literal hadis nabi tersebut. Dengan demikian, menurutnya, perempuan yang lewat di depan seseorang yang sedang menjalankan salat bisa menjadikan salatnya batal. Sementara itu, Fatima Mernissi berpendapat sebaliknya, bahwa lewatnya perempuan di depan orang yang sedang salat tidak bisa secara otomatis membatalkan salat. Dia berarguen bahwa ada kecenderungan patriarki yang tersimpan dalam hadis tersebut. Nasr ad-Din al-Albani berpegang pada hadis yang diriwayatkan oleh Abu Hurairah dan Abu Zarr, sementara Fatimah Mernissi berpegang pada hadis Aisyah dan Ummu Salamah. Hadis-hadis tersebut ‘tampak’ saling bertentangan namun sebenarnya bisa dikompromikan dengan menggunakan metode al-jam’u wa at-tawfiq. Dengan menggunakan metode tersebut dapatlah dikatakan bahwa melintasnya perempuan di depan orang yang sedang menjalankan salat tidaklah membatalkan salat, namun memutus kehusyu’an salat. Hal ini sejalan dengan kata yaqt}a’u dalam hadis tersebut, yang makna aslinya adalah memutus. Dengan demikian, hadis tersebut harus dipahami bahwa melintasnya perempuan bisa menjadi pemutus kehusyukan salat, bukan sebagai pembatal salat. UIN Sunan Kalijaga Yogyakarta 2020-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2211 10.14421/al-mazaahib.v8i1.2211 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 8 No. 1 (2020): Al-Mazaahib; 1-17 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2211/1643 Copyright (c) 2020 Muhammad Miftah Irfan

oai:ojs.pkp.sfu.ca:article/2212 2024-07-04T04:46:03Z almazahib:ART

PERBEDAAN HUKUM KUNUT NAZILAH DI TENGAH PANDEMI COVID-19 MENURUT MUHAMMADIYAH DAN NAHDLATUL ULAMA Al-Mahbubi, Radika Fawwazulhaq Kunut Nazilah Pandemi Covid-19 Muhammadiyah Nahdlatul Ulama Dunia hari ini sedang dihadapkan pada persoalan yang besar dan serius dengan terjadinya pandemi Covid-19. World Health Organization (WHO) telah menetapkan Covid-19 sebagai pandemi setelah penyebarannya begitu cepat yang menjangkit ke berbagai negara-negara di dunia. Tak terkecuali negara Indonesia yang telah diketahui terdampak sejak awal tahun 2020. Berbagai cara penanggulangan telah dilakukan seperti pisychal distancing ataupun social distancing sesuai intruksi dari (WHO). Dengan mayoritas penduduk beragama Islam, beberapa organisasi Islam menghimbau untuk melakukan kunut nazilah. Di antara organisasi itu adalah Muhamadiyah dan Nahdlatul Ulama. Bagi keduanya kunut ini sebagai wujud penanganan secara ruhaniah agar pandemi segera selesai. Tetapi temuan fatwa hukum di antara keduanya terjadi perbedaan dalam menetapkan hukum kunut nazilah di tengah pandemi Covid 19 Menurut Muhammadiyah kunut nazilah di tengah pandemi Covid-19 menghasilkan dua putusan. Pertama, kunut nazilah tidak lagi boleh diamalkan. Kedua, boleh diamalkan atau dikerjakan dengan tidak menggunakan kata kutukan atau permohonan terhadap perorangan. Adapun dalil yang digunakan sebagai dasar penetapan hukum ini adalah hadis Rasulullah Saw yang mana beliau pernah melakukan kunut saat terjadi penganiayaan oleh orang kafir terhadap kelompok Islam sampai dengan turunnya surah ‘Ali Imron ayat 128. Sementara Nahdlatul Ulama menetapkan hukum kunut nazilah di tengah pandemi Covid-19 adalah sunah. Karena mengikuti pendapat ulama dari kalangan Syafi’iyyah di mana disunnahkan melakukan kunut saat terjadi nazilah. Perbedan di antara keduanya dikarenakan perbedaan dalam menggunakan metode serta perbedaan dalam memahami dasar hukum yang ada. Muhamadiyah memahami ada unsur nasikh dan mansukh atas turunnya surah ‘Ali Imran 128 ini. Hal ini berbeda dengan Nahdlatul Ulama yang hanya memahami ayat tersebut hanya sebagai teguran tidak sampai kepada penghapusan nash. UIN Sunan Kalijaga Yogyakarta 2020-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2212 10.14421/al-mazaahib.v8i1.2212 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 8 No. 1 (2020): Al-Mazaahib; 19-35 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2212/1644 Copyright (c) 2020 Radika Fawwazulhaq Al-Mahbubi

oai:ojs.pkp.sfu.ca:article/2213 2024-07-04T04:46:03Z almazahib:ART

DISKRESI PEMBERIAN STATUS KEWARGANEGARAAN TERHADAP ARCANDRA TAHAR OLEH MENTERI HUKUM DAN HAM DALAM PERSPEKTIF SIYASAH DUSTŪRIYYAH Sudarti, Sudarti Diskresi stateless siyasah dusturiyyah. Diskresi yang dikeluarkan oleh Kementerian Hukum dan HAM melalui Surat Keputusan Menteri Hukum dan HAM nomor AHU-1 AH.10.01 Tahun 2016 tentang Kewarganegaraan Republik Indonesia atas nama Arcandra Tahar menimbulkan pro dan kontra di kalangan masyarakat karena dinilai bertentangan dengan peraturan perundang-undangan kewarganegaraan Indonesia. Menteri Hukum dan HAM memberikan status kewarganegaraan kepada Arcandra Tahar yang berstatus sebagai stateless dengan alasan untuk memberikan perlindungan maksimum, namun diskresi tersebut justru tidak mengindahkan ketentuan perundang-undangan sebagai payung hukum bagi penyelenggara negara dalam mengambil keputusan. Penelitian ini bertujuan untuk menganalisis diskresi Menteri Hukum dan HAM tersebut dengan menggunakan siyasah dusturiyyah. Jenis penelitian yang digunakan adalah penelitian pustaka dengan metode deskriptif analitis. Hasil penelitian menunjukkan bahwa Surat Keputusan Menteri Hukum dan HAM bernomor AHU1 AH.10.01 Tahun 2016 tentang Kewarganegaraan Republik Indonesia atas nama Arcandra Tahar telah melanggar prinsipprinsip dalam siyasah dusturiyyah. UIN Sunan Kalijaga Yogyakarta 2020-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2213 10.14421/al-mazaahib.v8i1.2213 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 8 No. 1 (2020): Al-Mazaahib; 37-50 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2213/1645 Copyright (c) 2020 Sudarti Sudarti

oai:ojs.pkp.sfu.ca:article/2214 2024-07-04T04:46:03Z almazahib:ART

JUAL BELI DENGAN SISTEM TEBASAN; STUDI ANTAR PERSPEKTIF TOKOH NU STRUKTURAL DAN TOKOH NU KULTURAL DI DESA SUMUR, KECAMATAN TAMANSARI, KEBUPATEN BOYOLALI Kholifah, Umi Jual Beli Tebasan Tokoh NU Sumur Boyolali Jual beli dengan sistem tebasan merupakan pembelian hasil tanaman sebelum dipetik. Dalam praktiknya sistem tebasan dilakukan oleh pemborong yaitu dengan cara membeli hasil pertanian sebelum masuk masa panen. Praktik jual beli seperti ini mengandung gharar ( الغرر ) yang mengakibatkan transaksi jual beli menjadi tidak sah. Penyebab dikarenakan tanpa penakaran yang sempurna, dan ketidakjelasan jumlah dari barang yang diperjual-belikan dapat menimbulkan kerugian kepada salah satu pihak yang melakukan akad. Penelitian ini bertujuan untuk menganalisa tentang bagaimana bagaimana praktik jual beli dengan sistem tebasan yang dilakukan di Desa Sumur, serta bagaimana pandangan tokoh-tokoh NU, baik struktural maupun kultural mengenai jual beli dengan sistem tebasan tersebut. Lantas kemudian menganalisa perspektif kedua belah pihak untuk dibandingkan antara persamaan dan perbedaan pandangannya. Penelitian ini menggunakan kajian lapangan (field research). Adapun pendekatan yang digunakan adalah pendekatan normativ dan sosiologis. Penelitian ini menghasilkan temuan bahwa tokoh NU struktural membolehkan jual beli dengan sistem tebasan namun harus memenuhi rukun dan syarat yang telah diatur dalam hukum Islam secara sempurna. Jika terdapat syarat-syarat yang belum terpenuhi, maka jual beli tersebut batal atau tidak sah. Pendapat Tokoh NU kultural membolehkan jual beli tebasan secara keseluruhan, yang penting di dalam jual beli ini adalah kesepakatan yang terjadi di antara kedua belah pihak. UIN Sunan Kalijaga Yogyakarta 2020-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2214 10.14421/al-mazaahib.v8i1.2214 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 8 No. 1 (2020): Al-Mazaahib; 51-68 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2214/1646 Copyright (c) 2020 Umi Kholifah

oai:ojs.pkp.sfu.ca:article/2215 2024-07-04T04:46:03Z almazahib:ART

WAKAF DIRI DI PONDOK MODERN DARUSSALAM GONTOR MENURUT HUKUM ISLAM DAN HUKUM POSITIF Azkiyah, Farichatul wakaf diri hukum Islam hukum positif Wakaf merupakan ibadah maliyah yang erat kaitannya dengan pembangunan kesejahteraan umat. Selain itu merupakan ibadah yang bercorak sosial ekonomi. Dalam sejarah, wakaf sangat memiliki peran yang besar dalam meningkatkan kesejahteraan masyarakat dalam berbagai bidang. Didalam hadis yang diriwayatkan Ibnu Umar ra yang artinya: Dari Ibnu Umar ra. Berkata: “Bahwa sahabat Umar ra memperoleh sebidang tanah dari Khaibar, kemudian Umar ra menghadap Rasulullah SAW untuk meminta petunjuk, Umar berkata:“Hai Rasulullah SAW, saya mendapat sebidang tanah di Khaibar, saya belum mendapatkan harta sebaik itu, maka apakah yang engkau perintahkan kepadaku?” Rasulullah SAW bersabda: “Bila engkau suka, kau tahan (pokoknya) tanah itu, dan engkau sedekahkan (hasilnya). Kemudian Umar menyedekahkannya (hasil pengelolaan tanah) kepada orang-orang fakir, kerabat, hamba sahaya, fisabilillah, ibnu sabil dan tamu. Dan tidak dilarang bagi yang mengelola (nazir) wakaf memakan dari hasilnya denan cara yang baik (sepantasnya) atau memberi makan orang lain dengan tidak bermaksud menumpuk harta” (HR. Muslim). Hadis diatas menjelaskan bahwa wakaf pertama kali di lakukan oleh Umar bin Khattab ra, lalu ulama fiqih menjadikan hadis ini sebagai ukuran atau tolok ukuran pelaksanaan wakaf, baik ketentuan harta benda yang bisa diwakafkan, pemanfaatannya serta pengelolaanya. Di berbagai negara Islam atau negara yang mayoritas masyarakatnya beragama Islam seperti Saudi Arabia, Mesir, Yordania, Turki, Malaysia, Indonesia sudah ada aturan atau undang-undang sendiri yang mengatur tentang wakaf. Di indonesia sendiri ada Undang-Undang Nomor 41 tahun 2004 tentang wakaf. Pada pasal 15 dan 16 menjelaskan bahwa harta benda hanya dapat diwakafkan apabila dimiliki dan dikuasai oleh wakif secara sah dan harta benda yang bisa diwakafkan terdiri dari benda tidak bergerak dan bergerak. Namun, berkembangnya zaman menjadikan pengelolaan wakaf menjadi sangat beragam seperti halnya yang ada di Pondok Modern Darussalam Gontor yang memiliki keunikan tersendiri dalam praktik wakaf. Gontor memasukkan wakaf diri (wakaf jiwa) sebagai sesuatu yang dapat diwakafkan yang mana wujud dari diri atau jiwa itu bisa sewaktuwaktu hilang dan memiliki batasan waktu. Pelaksanaan wakaf diri di Pondok Modern Darussalam Gontor sesuai dengan maqashid syari’ah yaitu mewujudkan kemaslahatan dan menghindarkan kemudaratan, yang berupa pengabdian untuk kemaslahan dan memajukan pondok. Praktik wakaf diri ini didasari oleh pendapat mazhab Maliki yang membolehkan semua benda yang bernilai ekonomi untuk diwakafkan. Dalam hukum Islam ini dibolehkan karna sesuai dengan pendapat ulama dan tidak keluar dari syariat Islam. Sedangkan dalam hukum positif belum ada aturan tertulis yang membahas secara jelas tentang praktik wakaf diri. UIN Sunan Kalijaga Yogyakarta 2020-06-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2215 10.14421/al-mazaahib.v8i1.2215 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 8 No. 1 (2020): Al-Mazaahib; 69-92 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2215/pdf Copyright (c) 2020 Farichatul Azkiyah

oai:ojs.pkp.sfu.ca:article/2216 2024-07-04T04:46:03Z almazahib:ART

IZIN POLIGAMI DALAM BINGKAI MAQASHID SYARIAH DAN HUKUM PROGRESIF Halim, Abdul Poligami Maqashid Syariah Hukum Progresif Penelitian ini dilatarbelakangi oleh realitas sosial bahwa kendatipun pengaturan mengenai poligami dalam UU No. 1 Tahun 1974 tentang Perkawinan telah mendekati setengah abad, namun sampai saat ini masih terjadi pro dan kontra terhadap ketentuan tersebut. Tulisan ini memaparkan regulasi izin poligami dalam bingkai Maqashid Syariah dan Hukum Progresif. Hasil pembahasan memberikan pemahaman bahwa ketentuan yang mengatur tentang izin poligami didasarkan pada pertimbangan untuk memberikan kemanfaatan dan kebahagiaan kepada 94 Abd. Halim, Izin Poligami dalam Bingkai Maqashid Syariah... (93-111)masyarakat, yaitu untuk melindungi kemaslahatan semua pihak yang terkait dalam suatu perkawinan. Tegasnya, ketentuan ini mengandung nilai-nilai maqashid sayariah dan hukum progresif. Ketentuan ini telah berusaha menggeser pemahaman yang telah berada pada posisi paham status quo---bahwa poligami adalah urusan pribadi (suami) yang tidak bisa dicampuri oleh penguasa dan selanjutnya pelaksanaannya tidak hanya sekedar private affairs, tetapi memilki segi keagamaan, segi sosial, dan segi hukum. UIN Sunan Kalijaga Yogyakarta 2020-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2216 10.14421/al-mazaahib.v8i2.2216 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 8 No. 2 (2020): Al-Mazaahib; 93-111 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2216/1647 Copyright (c) 2020 Abdul Halim

oai:ojs.pkp.sfu.ca:article/2217 2024-07-04T04:46:03Z almazahib:ART

STUDI KOMPARATIF HADIS-HADIS TENTANG JUMLAH RAKAAT SALAT SUNAH RAWATIB MUAKKAD MENURUT IMAM AL-BUKHARI DAN IMAM MUSLIM Abdullah, Mohammad Salat Rawatib Muakkad Imam al-Bukhari Imam Muslim Dalam praktik masyarakat umat Islam, salat sunah rawatib sangat tidak asing didengar dikarenakan begitu banyak manfaat yang didapatkan juga amal ibadah untuk melengkapi kekurangan dari amal-amal ibadah yang wajib. Dalam salat sunah rawatib sendiri terbagi menjadi dua yakni muakkad dan ghairu muakkad, namun dalam salat sunah rawatib muakkad terdapat perbedaan pendapat dalam hal jumlah rakaat. pendapat pro kontra terjadi antara ulama masalah kedua hadis yang bertentangan tentang jumlah rakaat yang dikemukakan oleh Imam al-Bukhari dan Imam Muslim. Menurut Imam al-Bukhari dalam hadisnya menyebutkan bahwa jumlah rakaatnya adalah 10 rakaat, berbeda dengan Imam Muslim yang menyebutkan 12 rakaat. Terdapat nuansa perbedaan atau pertentangan dalam kedua hadis tersebut, yang mana kedua hadis sama-sama kuat dan bersumber dari Rasulullah Saw. Maka pembahasan dalam tulisan ini menjelaskan hukum melaksanakannya salat rawatib muakkad. Dalam menyelesaikan permasalahan tersebut terdapat dua keilmuan. Dalam ilmu usul fiqh, pertentangan tersebut dikenal dengan istilah ta’arudh al-Adillah sedangkan dalam ilmu kaidah fiqhiyyah ulama biasa menggunakan kaidah fiqhiyah al-I’malu Khoiru Min al-Ihmali. Adapun penyelesaiannya menggunakan al-Jam’u wa al-Taufiq atau menggumpulkan dan menggabungkan kedua dalil dan juga Tarjih atau memilih salah satu diantara kedua hadis tersebut. UIN Sunan Kalijaga Yogyakarta 2020-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2217 10.14421/al-mazaahib.v8i2.2217 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 8 No. 2 (2020): Al-Mazaahib; 113-131 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2217/1649 Copyright (c) 2020 Mohammad Abdullah

oai:ojs.pkp.sfu.ca:article/2218 2024-07-04T04:46:03Z almazahib:ART

TELAAH TA’ARUD AL-ADILLAH ATAS HADIS-HADIS TENTANG PEMBACAAN SALAM DALAM SALAT YANG MEMAKAI WABARAKATUH DAN TANPA WABARAKATUH Hasibuan, Muhammad Ali Sahbana Telaah hadis Bacaan salam salat. Salat lima waktu merupakan salah satu rukun Islam yang wajib dilakukan oleh semua Muslim yang berakal dan baligh (baik laki-laki maupun perempuan). Salat adalah suatu ibadah yang terdiri dari ucapan-ucapan dan perbuatan-perbuatan tertentu, yang diawali dengan takbiratul ihram dan diakhiri dengan salam dengan syarat-syarat tertentu. Tentunya dalam melaksanakan salat itu tidak lepas dari ketentuan-ketentuan salat seperti syarat-syarat dan rukunnya. Dalam hadis HR. Ahmad, Tirmizi dan Abu Dawud disebutkan bahwa kunci salat adalah bersuci, tahrimnya adalah takbir, dan tahlilnya (yang menghalalkan) adalah mengucapkan sala>m. Berkaitan dengan ucapan salam, ada perbedaan tuntunan yang diajarkan oleh Rasulullah Saw, ada yang memakai wabarakatuh dan tanpa wabarakatuh. Sebagaimana dalam beberapa hadis disebutkan salah satunya yaitu hadis yang diriwayatkan oleh HR. Abu Dawud bahwa pengucapan salam dalam salat adalah: “assalamu’alaikum warah matullah” kekanan dan “assalamu’alaikum warahmatullah” kekiri tanpa “wabarakatuh”. Begitu juga hadis-hadis yang diriwayatkan oleh Tirmizi, Nasai, Ibnu Majah, Ahmad, dan yang lainya. Sedangkan hadis lain yang terdapat juga diriwayatkan oleh HR. Abu Dawud bahwa pengucapan salam dalam salat adalah “assalamu’alaikum warahmatullahi wabarakatuh” ke arah kanan dan “assalamu’alaikum warahmatullah” ke arah kiri. Dari beberapa hadis-hadis yang berbeda tentang pembacaan salam dalam salat tersebut, maka tulisan ini berupaya untuk menjelaskan kualitas hadisnya baik dari segi sanad dan juga matan dengan menelaah lebih lanjut secara komprehensif, yang kemudian dihubungkan dengan teori ta’arud al-adillah. UIN Sunan Kalijaga Yogyakarta 2020-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2218 10.14421/al-mazaahib.v8i2.2218 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 8 No. 2 (2020): Al-Mazaahib; 133-151 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2218/1650 Copyright (c) 2020 Muhammad Ali Sahbana Hasibuan

oai:ojs.pkp.sfu.ca:article/2219 2024-07-04T04:46:03Z almazahib:ART

PERNIKAHAN DI BAWAH UMUR PERSPEKTIF TOKOH NAHDLATUL ULAMA; ANTARA KIYAI PESANTREN DAN DOSEN KAMPUS DI YOGYAKARTA Azkia, Alvina Maula Pernikahan Bawah Umur Nahdlatul Ulama Kiyai Pesantren Dosen Universitas Secara toeritis, pernikahan meniscayakan kesiapan, baik fisik maupun mental. Namun kenyataan di lapangan, peristiwa nikah di bawah umur masih banyak Hal ini tentu menjadi masalah kesadaran tersendiri bagi masyarakakat yang enggan mematuhi peraturan yang telah ditetapkan oleh pemerintah. Keadaan ini memicu perbedaan pendapat di kalangan tokoh NU di Yogyakarta. Baik Kiayi di Pesantrean dan Dosen di Universitas memiliki argumentasinya masing-masing. Kiyai di Pesantren melihat bahwa hal tersebut tidak meniciderai aturanaturan hukum Islam. Sebab yang menjadi patokan adalah baligh dan bukan batasan usia. Sedangkan menurut pandanga tokoh NU yang bekerja sebagai dosen di univesitas menyatakan tidak setuju atas praktik pernikahan di bawah umur. Bukan karena batasan umur, melainkan sebagai upaya prefentif agar dapat menghindari kemudaratan-kemudaratan, baik secara fisik-material maupun secara psikis-non material. Artikel ini bertujuan untuk menganalisa pandangan tokoh-tokoh NU terhadap pernikahan di bawah umur antara Kiyai di Pesantren dan Dosen di Universitas. Artikel ini menggunakan metode penelitian kuantitatif dengan menjadikan wilayah Yogyakarta sebagai area kajian lapangannya. UIN Sunan Kalijaga Yogyakarta 2020-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2219 10.14421/al-mazaahib.v8i2.2219 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 8 No. 2 (2020): Al-Mazaahib; 153-164 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2219/1651 Copyright (c) 2020 Alvina Maula Azkia

oai:ojs.pkp.sfu.ca:article/2220 2024-07-04T04:46:03Z almazahib:ART

PENGGUNAAN OBAT PENUNDA HAID UNTUK BERPUASA RAMADHAN (PERSPEKTIF ULAMA NU DAN ULAMA SALAFI) Aswinda, Devi Obat Penunda Haid Ijtihad Hukum Nahdatul Ulama Salafi. Obat penunda haid secara medis mampu menunda datangnya haid dalam waktu yang relatif cukup lama. Obat tersebut dapat digunakan kaum wanita apabila hendak melakukan ibadah secara penuh seperti ibadah haji. Namun beberapa kalangan memanfaatkan obat penunda haid ini untuk kepentingan ibadah puasa Ramadhan, supaya sempurna amalan-amalan yang dilakukan selama bulan Ramadan. Penulis meneliti bagaimana pandangan Ulama NU dan Ulama Salafi, tentang pembolehan penggunaan obat penunda haid ini bagi perempuan yang akan melaksananakan ibadah Puasa Ramadan. Pilihan penulis kepada Ulama NU dan Salafi, karena dalam beberapa sikap ibadahnya, kedua kelompok tersebut cenderung memiliki perbedaan bahkan terkadang kontradiktif, meski tetap dalam koridor keislaman yang sah. Disamping itu penulis ingin mengetahui lebih jauh tentang proses dalam menentukan suatu hukum melalui dengan metode istinbat yang digunakan. Melalui teori Al-Ikhtilafu fi al-Qowaid alUshuliyah, penulis berusaha mencari titik temu atas perbedaan Kaidah Ushuliyah yang digunakan. Hasil dari penelitian ini adalah Ulama NU membolehkan wanita mengonsumsi obat penunda haid untuk menyempurnakan ibadahnya di Bulan Ramadhan. Dengan alasan menyempurnakan ibadah adalah hak setiap makhluk Allah, asalkan langkah yang ditempuh tidak membahayakan. Demikian Ulama Salafi, membolehkan wanita mengonsumsi obat penunda haid untuk berpuasa Ramadhan. Akan tetapi Ulama Salafi menyarankan untuk lebih baik meninggalkan dan tidak mengonsumsinya. Dengan asumsi bahwa mengonsumsi obat penunda haid seaman apapun tetap akan menimbulkan madharat bagi wanita yang mengonsumsinya. UIN Sunan Kalijaga Yogyakarta 2020-12-01 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2220 10.14421/al-mazaahib.v8i2.2220 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 8 No. 2 (2020): Al-Mazaahib; 165-178 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2220/1652 Copyright (c) 2020 Devi Aswinda

oai:ojs.pkp.sfu.ca:article/2291 2024-07-04T04:46:03Z almazahib:ART

Kaffārah Rules on Having Intercourse During Ramaḍān: Gender Analysis of Imam Nawāwī and Ibn Qudāmah’s Opinions Billah, Mu'tashim Nurdiansyah, Rifqi Alyaparangu, Kaukabilla kaffārah jima’ Imam an-Nawāwī Ibn Qudāmah kaffarah atonement intercourese This article tries to analyze the doctrine of kaffārah as the repentance for those who break the fast doing an intercourse in the day of Ramaḍān based on the opinions of Imam Nawāwī and Ibn Qudamah viewed from the perspective of gender. This is a library research that used descriptive-comparative methods along with normative and gender equity approach that discusses the text and modern context. The data was derived from the fikih’s books. This article shows that Muslims who commit a sexual intercourse in the day of Ramaḍān are burdened by an expiation that is mentioned in ḥadīṡ. Imam Nawawi stated that wife is not burdened by an expiation if she commits the intercourse, either by her willingness or under the compulsion. While Ibn Qudāmah stated that wife is burdened by an expiation if she commits it by her willingness and the legal burden will be lost if she is being under compulsion. From the perspective of gender, there is no difference between both man and woman’s kaffārah obligation. Both will get the consequence from all they have done, because both are the subjects of law. They should discuss each other on what choices to expiate their sins. UIN Sunan Kalijaga Yogyakarta 2021-09-12 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion Peer-reviewed Article application/pdf https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2291 10.14421/al-mazaahib.v9i1.2291 Al-Mazaahib: Jurnal Perbandingan Hukum; Vol. 9 No. 1 (2021): Al-Mazaahib; 43-62 2809-1019 2302-7355 en https://ejournal.uin-suka.ac.id/syariah/almazahib/article/view/2291/pdf Copyright (c) 2021 Mu'tashim Billah, Rifqi Nurdiansyah, Kaukabilla Alyaparangu c23635b6e32fa60c4e44fe4eb4e2f0d4