Jurnal Online Fakultas Syariah dan Hukum (UIN Sunan Ampel Surabaya)
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Perubahan Fungsi Tanah Wakaf dalam Hukum Islam
Get PDFThis paper aims to: (1) description and practice of changes in the function of waqf land in Ragang Village, Waru Subdistrict, Pamekasan Regency, and (2) whether it is in accordance with the terms and regulations in the perspective of Islamic law. The conclusion of this paper is, first, a description of the practice of waqf that occurs in Ragang Village, Waru Subdistrict, Pamekasan Regency, that a portion of the waqf land that occurred there was not registered with the Ministry of Religion and there was also no endowment pledge. Besides that, in Ragang Village, the waqf land is used to be converted to other public interests, because it is a familiar thing. Moreover, the endowment of the land has no function for the addition of mosques, while in the interests of building madrassas is very much needed, because the Al-Ghazali foundation needs madrassas for the opening of MTs. Second, in Islamic law there are some differences of opinion. according to the practice of transferring the function of waqf land in Ragang Village, Waru Subdistrict, Pamekasan Regency is allowed in Hanafiyah's opinion because it is in the interest of greater benefit. The majority of Hanafiyah, Malikiyah and Hanabalah scholars allow the replacement or change in the use of waqf property with some conditions, such as if the waqf property cannot be maintained in accordance with its original purpose and or there are benefits greater than the original waqf. If the waqf property is made for the construction of a mosque, then very little benefit, while for the construction of madrasas, the benefits are far greater than the initial waqf.Tulisan ini bertujuan untuk: (1) deskripsi dan praktik perubahan fungsi tanah wakaf di Desa Ragang Kecamatan Waru Kabupaten Pamekasan, dan (2) apakah telah sesuai dengan syarat dan aturan dalam persepektif hukum Islam. Kesimpulan dari tulisan ini adalah, pertama, deskripsi dari praktik wakaf yang terjadi di Desa Ragang Kecamatan Waru Kabupaten Pamekasan, bahwa sebagian dari tanah wakaf yang terjadi di sana tidak didaftarkan pada Kementrian Agama dan juga tidak ada surat ikrar wakaf. Selain itu di Desa Ragang sudah terbiasa tanah wakaf dialih fungsikan untuk kepentingan umum lainnya, karena merupakan hal yang sudah terbiasa. Apalagi wakaf tanah tersebut tidak ada fungsinya untuk penambahan masjid, sedangkan untuk kepentingan membangun madrasah sangat dibutuhkan, karena yayasan Al-Ghazali membutuhkan madrasah untuk pembukaan MTs. Kedua, dalam hukum Islam terdapat beberapa perbedaan pendapat. menurut praktik pengalihan fungsi tanah wakaf di Desa Ragang Kecamatan Waru Kabupaten Pamekasan diperbolehkan menurut pendapat Hanafiyah karena untuk kepentingan kemashlahatan yang lebih besar. Mayoritas ulama Hanafiyah, Malikiyah dan Hanabalah membolehkan penggantian atau perubahan pemanfaatan harta wakaf dengan beberapa persyaratan, seperti apabila harta wakaf tidak dapat dipertahankan sesuai dengan tujuan semula dan atau adanya manfaat yang lebih besar dari wakaf semula. Kalau harta wakaf tersebut dibuat untuk pembangunan masjid maka sedikit sekali manfaatnya sedangkan untuk pembangunan madrasah maka jauh lebih besar manfaatnya dari wakaf semula
Tindak Pidana Kepemilikan Bahan Peledak dalam Prespektif Hukum Pidana Islam
Get PDFAbstract: This paper aims to determine the crime of explosives possession from the perspective of Islamic Criminal law. The results of this study concluded that the Sidoarjo District Court judge used the legal basis of UUDrt No. 12/1951 article 1 dan 3 Jo article 55 (1) jo article 64 (1) penal code in apprehending the perpetrators of explosive ownership cases. Before deciding the case, the Sidoarjo District Court judge had considered aggravating and mitigating factors. Based on the above, the decision given by the Sidoarjo District Court judge had fulfilled the justice and deterrent aspect to the perpetrators of the crime of explosives possession. It is in line with Islamic criminal law because the sanctions imposed contained the essence of benefit for community life and were beneficial to legal authority or shari'ah itself
Kajian Hadis Missoginis tentang Iddah
Get PDFRecent studies on women have begun to poke around the "classical women's interpretation" from the understanding of previous scholars. Concretely, studies on women today often produce misogenic conclusions, in the form of placing women in a low position and full of responsibility. One of them is related to the "provision of iddah period for women", especially for women whose husbands died while pregnant. The first conclusion of this paper is that there is a "provision of 'iddah" as a waiting period which is only mandatory for women because' iddah functions to wait for certainty about the cleanliness of a woman's womb from her fetus, which of course will make it clear that children born in her iddah period have no relationship nasab with the next husband. Thus, the application of the provisions of 'iddah and ih}da>d for these women is far from the missogynist which is often propagated by the feminimism movement. The second conclusion is that a pregnant woman whose husband died is until the delivery is complete, because the hadith narrated by al-Tirmidhy number 1193 eliminates the confusion of friends who are in dispute about this as in the history of hadith number 1194
Praktik Jasa Laundry Chesta Barelejo Madiun Perspektif Hukum Islam
Get PDFThis is a of field research to highlight on "the Practice of Service of Loundry Chesta Balerejo Madiun" which aims to answer the two fundamental questions: (1) how is the practice of Loundry Chesta Balerejo Madiun? and how is the Review of Islamic Law on Loundry Chesta Balerejo Madiun?. The results of the study concluded that: first, in the practice of Loundry Chesta Balerejo Madiun, consumers came to bring their dirty clothes for laundry, then the dirty clothes were weighed by the laundry owner. The results of the scales and nominal prices were not stated and there was no evidence, either in the form of receipts or notes, so it was only known when the clothes were taken after being washed. In this case, most consumers are willing and do not feel disadvantaged and use the service again; second, the practice of Loundry Chesta Balerejo Madiun above is in accordance with Islamic law because it has fulfilled the pillars and conditions for a valid contract, where the perpetrator of contract is already 'aqil baligh and consists of two people, the object of the contract is clear and known to both parties. As for the case of sighat, although the laundry party did not mention it directly, both parties did not feel aggrieved and mutually agreed to each other. This is allowed by the majority of scholars except for Syafi'iyah scholars.
Tobat bagi Pelaku Tindak Pidana HIraBah dalam Alquran (Kajian Surat Al-Maidah: 33-34)
Get PDFQS. al-Ma idah (5): 33-34 specifically describes the crime of hirabah, which in the fatwa of the Indonesian Ulema Council is translated as an act of terrorism. The discussion of this writing is revolved around "What are the pronunciation instructions from al-Maidah (5): 33-34 related to repentance of the perpetrators of the crime hirabah if done after a permanent judge's decision?" After reviewing it using the Qur'anic interpretation rules (linguistic rules, and using descriptive analysis and inductive deductive mindset), it is concluded that: (1) Based on the theory of mantuq (explicit meaning), it is stated that repentance is carried out before being caught, not before a decision still a judge, can abort the sentence hirabah as the majority of writers interpret the Koran, except al-Maraghi who interpret the pronunciation "min qabl an taqdiru" with "except repentance committed by the perpetrator before there is a permanent judge's decision regarding his sentence (in kracht) ", and (2) that repentance committed by the perpetrators of the criminal offense after obtaining a permanent sentence from the judge cannot be accepted based on the theory of mukhum mukhalah (extra contra rio), but if using the theory of mafhum muwafaqah (analogy ), that repentance can abort the sentence hirabah even after there is a permanent decision of the judge (in kracht) based on the theory of mafhum muwafaqah, although not absolutely.
Abstrak: QS. al-Maidah (5): 33-34 secara khusus menjelaskan tindak pidana hirabah, yang di dalam fatwa Majlis Ulama Indonesia diterjemahkan tindak pidana terorisme. Pembahasan dari penulisan ini adalah berkisar “Bagaimana petunjuk lafal dari al-Maidah (5): 33-34 terkait tobat pelaku tindak pidana hirabah jika dilakukan setelah ada keputusan hakim yang tetap?” setelah dikaji dengan menggunakan kaidah tafsir Alquran (kaidah kebahasaan, dan menggunakan analisis deskriptif serta pola pikir deduktif induktif), maka disimpulkan bahwa: (1) Berdasarkan teori mantuq (makna tersurat), maka dinyatakan bahwa tobat yang dilakukan sebelum ditangkap, bukan sebelum ada keputusan tetap hakim, dapat menggugurkan hukuman hirabah sebagaimana pendapat mayoritas penulis tafsir Alquran, kecuali al-Maraghi yang menafsirkan lafal “min qabl an taqdiru “ dengan “kecuali tobat yang dilakukan pelaku sebelum ada keputusan hakim yang tetap tentang hukumannya (in kracht)”, dan (2) bahwa tobat yang dilakukan pelaku tindak pidana hirabah setelah mendapatkan keputusan hukuman tetap dari hakim tidak dapat diterima berdasarkan teori mafhum mukhalah (extra contra rio), namun jika menggunakan teori mafhum muwafaqah (analogi), bahwa tobat dapat menggugurkan hukuman hirabah walaupun sesudah ada keputusan tetap hakim (in kracht) berdasarkan teori mafhum muwafaqah walaupun tidak secara mutlak
Memorandum di Masa Pemerintahan Abdurrahman Wahid dalam Perspektif Hukum Tata Negara Islam
Get PDFThe tide of democratization in Indonesia has radically changed the structure of Indonesian politics since the overthrown of New Order government by the reform movement in 1998. One important change is the essential vitality of parliamentary politics in Indonesia. In the era of Abdurrahman Wahid's government, the DPR's role was more independent and had a loud voice constraining the executive's running. As a result, the Indonesian constitution which is based on the Presidential system seems to have deviated to being a Parliamentary System. An example of tension is the birth of a memorandum. This paper seeks to examine the "Memorandum during the Government of Abdurrahman Wahid" from the perspective of Islamic State Administration Law. This paper concludes based on the Islamic State Administration Law that the Abdurrahman Wahid's Government Memorandum is invalid because the warning or redressal requirements for a president must be preceded by evidence of deviation from religion
Pengucapan Salam Lintas Agama Menurut Ulama Jawa Timur
Get PDFThis article discusses the Interfaith Greeting Prayer according to East Javanese scholars. What is meant by the ulama of East Java in this article are the ulama of the MUI and Muhammadiyah of East Java. The fatwa of the East Java MUI explains that saying interfaith greetings is haram based on Surah al-Baqoroh verse 42 and Surat al-Kafirun verse 6. While one Muhammadiyah figure thinks that interfaith greetings are allowed, if they are meant only as a greeting in an activity or speech state and does not contain the aim of grazing the creed, because it is part of the min an-nas hablun. However, if the saying of greetings across religions is a lot of harm, then the law is haram.
Tinjauan Hukum Islam terhadap Pelaksanaan Pidana Kurungan bagi Anak Nakal di Rutan Anak Blitar
Get PDFAmong the criminal problem that are faced by society today is children crimes and violations, which legally referred to as "child crime". Consequently, they must be held accountable through a judicial process that can lead to imprisonment. In Indonesia, one of the places for child incarceration is in the Children's Correction Center (LPA) of Blitar. The study aims to determine the implementation of imprisonment policy for children in LPA Blitar and the Islamic criminal law's perspective. The results of this study concluded that the criminal justice process for children criminals in LPA Blitar prevails under the current law. As for the efforts of the Blitar LPA in its implementation of the policy is to provide guidance and education in a best and fair manner tailored with the evolution of children's psychology. In Islamic law, there is no prohibition about children's punishment as long as the child has passed the age of baligh, but must prioritize the education and mental development of the child. It is in line with sharia law and relevant law in Indonesi
Tatacara Pemeriksaan Permohonan Dispensasi Kawin Menurut Perma Nomor 5 Tahun 2019 (Analisis Putusan No.0017/Pdt.P/2020/Pa.Lpk)
Get PDFChildren have the right to choose, whether to marry or not, and when their choice falls to marry, then the biggest thing to be considered is the age, the age that is considered safe and permissible for marriage, from a health perspective, from a psychological perspective, as well as from an economic standpoint. This study aims to see how the judges consideration in deciding marriage dispensation cases, based on the analysis of the judge's decision No.0017 / Pdt.P / 2020 / PA.Lpk. The method used in this research is normative juridical. Indonesia as a State party to the Convention on the rights of the child (Convention on the rights of children) assert, that all actions concerning children undertaken by institutions, social welfare institutions, state or private, courts, administrative authorities or legislative bodies, are implemented in the best interest of the child, to provide protection for children who choose to marry while they are hindered by ag
Upaya Menyikapi Perbedaan Penentuan Awal Bulan Qamariyah di Indonesia
Get PDFAbstrak: Penentuan awal bulan qamariah di Indonesia masih sering berbeda dan sulit untuk dipertemukan. Beberapa faktor yang mempengaruhi perbedaan tersebut diantaranya adalah: 1) adanya keberagaman aliran hisab rukyat, 2) hampir setiap kalangan/lembaga di negara ini ikut menetapkan awal bulan hijriyah seperti Kementerian Agama RI, ormas-ormas Islam (PBNU, PP. Muhammadiyah, PERSIS, dan lain lain), ahli-ahli hisab, jama’ah-jama’ah, dan pondok pesantren; 3) tidak adanya patokan yang konkrit tentang kriteria penentuan yang disetujui oleh seluruh ahli falak di Indonesia sebagai acuan bersama. Pemerintah melalui Badan Hisab Rukyat telah melakukan upaya menengahi perbedaan kriteria hilal dengan membuat kriteria imkan rukyat. Namun demikian, kriteria tersebut masih belum mampu menyatukan perbedaan. Jika perbedaan ini terus berlanjut maka akan meninggalkan permasalahan yang tak kunjung usai seperti keabsahan dan kekhusukan ibadah, munculnya konflik antar kelompok masyarakat dan antara masyarakat dengan pemerintah, merosotnya kredibilitas ulama, serta rusaknya citra dan syiar Islam. Oleh karena itu, pemerintah melalui Menteri Agama perlu mengupayakan sebuah kriteria yang dapat diterima oleh semua golongan dan wajib dipatuhi oleh seluruh warga negara di bawah naungan pemerintah.
Kata kunci: Penentuan awal bulan qamariah, upaya menyikapi perbedaan, kriteria hilal
Abstract: Determination of the beginning of the Islamic month in Indonesia is still often different and difficult to meet. Some factors that influence these differences include: 1) the diversity of hisab rukyat, 2) almost every circle / institution in this country took part in setting the beginning of the Islamic month such as the Indonesian Ministry of Religion, Islamic mass organizations (PBNU, PP. Muhammadiyah, PERSIS, and others), experts in reckoning, pilgrims, and boarding schools; 3) the absence of concrete benchmarks regarding the criteria for determination agreed by all astronomers in Indonesia as a common reference. The government through the Hisab Rukyat Agency has made efforts to mediate differences in the criteria for the hilal by making imkan rukyat criteria. However, these criteria have not been able to unify differences. If this difference continues, it will leave unending problems such as the validity and solemn worship, the emergence of conflict between community groups and between the community and the government, the decline in the credibility of the clergy, and the destruction of the image of Islam. Therefore, the government through the Minister of Religion needs to work on a criterion that is acceptable to all groups and must be obeyed by all citizens under the auspices of the government.
Keywords: Determination of the beginning of the qamariah, efforts to respond the differences, criteria of crescent moo