Jurnal Online Fakultas Syariah dan Hukum (UIN Sunan Ampel Surabaya)
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Nikah Sirri dan Keadilan Sosial
Get PDFPernikahan sebagai sesuatu yang luhur, bermakna ibadah pada Allah SWT, mengikuti sunnah rasul. Akan tetapi dalam kenyataannya banyak kita jumpai di masyarakat yang terjadi adalah sebaliknya, semisal nikah siri. Padahal terdapat beberapa manfaat dari pencatatan akad nikah, antara lain: (1) menjaga hak dari kesia-siaan, baik hak suami istri atau hak anak berupa nasab, nafkah, warisan dan sebagainya; (2) menyelesaikan persengkatan antara suami istri atau para walinya ketika mereka bersengketa dan berselisih; (3) catatan dan tulisan akan bertahan lama jangka waktunya; dan (4) catatan nikah akan menjaga suatu pernikahan dari pernikahan yang tidak sah, karena akan diteliti terlebih dahulu beberapa syarat dan rukun pernikahan serta penghalang-penghalangnya
Hukum Islam: dari Formal-Tekstual Menuju ‎Kontekstual-Substansial (Pergulatan Wacana di ‎Mesir)‎
No full textThis article discusses discourse of islamic jurisprudence in Egypt. Islam came to Egypt in 639 AD, during Umar ibn ibn al-Khattab’s reign. Since then, Egyptian community study Islamic teaching, including Islamic jurisprudence. In the 20th century AD, modernization also happened in Egypt. In the area of Islamic studies, the modernization manifests in the facts that many Egyptian students studied in western countries. As they returned, they were able to influence Islamic discourse in their country. One of their campaign was establishing western-like schools in Egypt. This move created impact towards the discource of islamic jurisprudence in Egypt since there was process of dialog between western approach and Islamic jurisprudence. One subsequent result was the shift from formal-textual thought to contextual-substantial. Issues of reconstruction of Islamic law or even deconstruction of it keep flourishing. The idea of liberal jurisprudence has driven Islamic jurisprudence
MAKNA KEDEWASAAN DALAM ‎PERKAWINAN
No full textAbstract: In a marriage, the bridegroom’s maturity is one of the considerations of many parties especially for the state official. Maturity should be owned by each spouse since it is deemed necessary to determine the happiness of the family. However, in term of law itself provides many different provisions concerning with the minimum age of consent, it has no mutual understanding about the agreed boundary between one law and another. Because of that, this paper further examines the meaning of maturity according to law and custom. The study is carried out to find the meaning of maturity in a marriage that is expected to contribute to the policy makers of law. Because of that, the author uses a juridical, philosophical, and sociological perspective in viewing the meaning of maturity in a marriage. Legally, a person can perform the marriage if his/her age has already reached the limit prescribed by law. In sociological sense, the bridegroom is supposed to understand the social responsibility. It can surely lead the family to the goodness and responsibility to community at large in maintaining peace through household. While the philosophical aspect of maturity hopes that the bridegroom is quite ready to face the challenge. In addition, it is expected that the emerging wisdom of the maturity can help to illuminate and make everything in their life as a lesson for the next action. Abstrak: Dalam suatu perkawinan, kedewasaan para mempelai menjadi salah satu pertimbangan banyak pihak, terutama penyelenggara negara. Kedewasaan pasangan dipandang perlu dimiliki setiap pasangan yang hendak menikah karena nantinya akan menentukan kebahagiaan rumah tangga. Namun, dari sisi undang-undang sendiri, banyak memberikan ketentuan yang berbeda-beda tentang batas usia dewasa, tidak ada kesepakatan batasan antara undang-undang yang satu dengan yang lain. Untuk itu, tulisan ini mengkaji lebih jauh makna kedewasaan itu dengan melihat makna kedewasaan menurut undang-undang dan adat masyarakat. Telaah ini dilakukan untuk menemukan makna kedewasaan dalam perkawinan sehingga diharapkan dapat memberi sumbangan kepada pembuat kebijakan perundang-undangan. Karena itu, penulis menggunakan perspektif yuridis, filosofis, dan sosiologis dalam melihat makna kedewasaan dalam perkawinan. Secara yuridis, Seseorang dapat melaksanakan perkawinan apabila usianya telah mencapai batas-batas yang telah ditentukan oleh undang-undang perkawinan. Kedewasaan dalam arti sosiologis menghendaki agar mempelai paham seutuhnya tanggung jawab sosial. Tentunya dapat membimbing keluarga pada kebaikan dan bertanggung jawab terhadap masyarakat secara luas dalam memelihara ketentraman melalui rumah tangga. Sedangkan kedewasaan dalam aspek filosofis mengharapkan agar para mempelai menjadi pribadi yang utuh dalam menghadapi tantangan hidup dalam rumah tangga, baik yang bersifat semu maupun nyata. Selain itu, diharapkan pula kebijaksanaan yang muncul dari kedewasaan tersebut dapat membantu menerangi dan menjadikan segala hal dalam hidup sebagai pelajaran bagi setiap tindakan yang akan dilakukan selanjutnya.Kata kunci: kedewasaan, yuridis, filosofis, dan sosiologi
HIFZ AL-MAL SEBAGAI DASAR ETIK-MORAL DALAM MENEKAN ANGKA KEMISKINAN DI INDONESIA
Get PDFThis research focuses on the issue of poverty in Indonesia and the principle of hifz al-mal as its ethical-moral basis. Survey shows that for many years the poverty rate in Indonesia has a tendency to increase although the percentage has a shrinking trend. Many things can be factors of poverty such as; lack of human resources, low natural resources management, weak competitiveness of the education level, jobless, and some others. Starting from these conditions, this paper comes to present information about the Human Development Index rank of either in Southeast Asia and International level. In addition, this study also offers an alternative solution through a concept hifz al-mal (maintaining the property) within the meaning of al-tanmiyyah al-iqtisadiyyah (economic development). It is as the ethical-moral basis in reducing poverty in Indonesia through a search of universal values and indicators of each feature of daruriyyat al-khamsah to address some of the key issues in accordance with the assessment criteria to Human Development Index (HDI)
UPAH SULAM BIBIR DAN ALIS PERSPEKTIF HUKUM ISLAM
No full textThe research data were collected through the views of scholars of the act changing God's creation, the views of scholars associated with Qiya>s, Islamic views pertaining to ingredients halal and haram, and the views of medical experts to the effects of the lip and eyebrow embroidery. Then analyzed with descriptive analysis techniques. The study concluded that the lip and eyebrow embroidery is haraam for two reasons. First, lip and eyebrow embroidery is an act (ornate) excessively that this act hated God. As word of Allah in Surah al-A'raf paragraph 31: "Hi, Son of Adam, wear beautiful clothes in every (enter) mosque, eat and drink, and do not exaggerate. Allah loves not those who exaggerated. " While the result of doing israf described in God's word Surah al-Isra'paragraph 27: “Real, the wasters that are brothers of Satan and the devil it is ingrate to his Lord. "Second, the danger outweigh the benefits. The author uses the rules: "Rejecting the main danger is more than attaining goodness
STUDI FATWA DEWAN SYARIAH NASIONAL (DSN) TERHADAP APLIKASI KONVERSI AKAD PADA NASABAH YANG TIDAK PROSPEKTIF DI BMT UGT SIDOGIRI CABANG WARU SIDOARJO
Get PDFApplication conversion contract on prospective customers who are not in BMT UGT Sidogiri Waru Sidoarjo branch of the conversion contract mura>bah}ah to musya>rakah. Application conversion contract executed in BMT UGT Sidogiri Branch Waru Sidoarjo not only given to customers who are still prospective, but also given to customers who are not prospective. Conversion contract given to prospective customers who are not in BMT UGT Sidogiri Branch Waru Sidoarjo not in accordance with the National Islamic Fatwa Council (DSN) 49 / DSN-MUI / II / 2005, the incompatibility of the conversion contract awarded to prospective customers who are not. Although the conversion application that does not contract the prospective customer is not in accordance with the Fatwa of DSN 49 / DSN-MUI / II / 2005 on the conversion contract, goodwill BMT UGT Sidogiri Branch Waru Sidoarjo should be appreciated (given a positive response). Because motivation BMT UGT Sidogiri Branch Waru Sidoarjo still provide an opportunity for prospective customers who are not helping that any element that ties akadnya be finished soon. Based on the results of research conducted by the author in BMT UGT Sidogiri Branch Waru Sidoarjo, so that the author can advise customers who have done the conversion contract was monitored, in order to avoid financing problems again. Later in the provision of financing to new customers, the BMT UGT Sidogiri Waru Sidoarjo Branch should also be careful to avoid financing problems that could lead to a loss in BMT
PEMAKNAAN FISABILILLAH UNTUK PETUGAS KEAMANAN (SATPAM) SEBAGAI MUSTAHIK ZAKAT DI PERUMAHAN TAMAN PONDOK JATI SIDOARJO
Get PDFThe results showed that some religious leaders in Taman Pondok Jati looked fi sabilillah with common meanings and wider, which includes all things that are in the common interest of the Muslims, a security guard holding a mandate as guardians of the security and comfort of the Muslims for 24 hours, so that from the sense of security that people can worship in peace and teachings of other religion can also be implemented. As for the meaning of fi sabilillah for security officers (guards) as mustahik zakat in Taman Pondok Jati in accordance with the meaning fi sabilillah into the general meaning, as explained by the scholars' contemporary, that all matters relating to the welfare of the Muslims who tend to be aimed at obtaining contentment of Allah SWT. In addition, the actual security guard can also be classified into poor, when viewed from the side of a relatively small income
ZAKAT BESI TUA PERSPEKTIF MAS}LAH}AH (Studi Kasus di Desa Tanjung Jati Kecamatan Kamal Kabupaten Bangkalan)
Get PDFEmployers scrap metal in Tanjungjati Kamal Bangkalan pay zakat results can be scrap metal scrap itself without specifying the exact number of kilograms treasures of Zakat and alms execution time was erratic, sometimes carried out once a year. Although, in fact, a maslahah on charity goods in the form of scrap metal which is more inclined to the mas}lah}ah mursalah, because it is a benefit that does not exist for the proposition determined by Islamic law, but can diqiyaskan with the provisions of zakat trade and zakat of wealth. Akan tetapi, persepsi dan pelaksanaan zakat besi tua di Desa Tanjung However, the perception and implementation of scrap metal at Tanjungjati zakat is not in accordance with Islamic law for the implementation of zakat, scrap metal businesses do not calculate in advance what the treasure they consider the charity that had reached the nisab or not. Moreover, zakat target was not based on a categorization that has been set according to Islamic law, but by their own way
Pembunuhan Dengan Mutilasi Menurut Kitab Undang-Undang Hukum Pidana Dan Hukum Pidana Islam
Get PDFAbstract: This article discusses the crime of murder with mutilation according to the Criminal Code and the Islamic Criminal Law. Murder with mutilation murder is committed by the purpose to destroy evidence. Article which is often used as a legal basis for the criminal murder with mutilation is Article 340 of the Criminal Code with a maximum penalty of death which is sometime as an alternative to imprisonment. While in the Islamic criminal law, sanction for deliberate murder is qishâsh. Murder with mutilation is a deliberated and planned murder coupled with sadism of the perpetrator (in this case is by cutting up the body of victim into some parts). Criminal sanction of qishâsh or death penalty is worthly imposed for the crime of murder with mutilation. this severe criminal sanction is expected that the crime of murder with mutilation is no longer seen as a simple murder.
Keywords: Murder, mutilation, criminal code, Islamic criminal law.
Abstrak: Artikel ini membahas tentang tindak pidana pembunuhan dengan cara mutilasi menurut KUHP dan hukum pidana Islam. Pembunuhan dengan mutilasi adalah pembunuhan yang diikuti dengan memotong-motong tubuh korban hingga menjadi beberapa bagian yang dilakukan dengan tujuan untuk menghilangkan bukti. Pasal yang sering dijadikan sebagai dasar hukum pelaku tindak pidana pembunuhan secara mutilasi adalah Pasal 340 KUHP dengan sanksi maksimal hukuman mati, yang terkadang hanya merupakan alternatif dari hukuman penjara. Sedangkan dalam hukum pidana Islam sanksi yang dijatuhkan bagi pembunuhan sengaja adalah qishash. Pembunuhan secara mutilasi itu merupakan pembunuhan yang disengaja dan direncanakan ditambah dengan unsur kesadisan dari pelaku dalam menganiaya mayat korban (dalam hal ini memotong-motong mayat korban). Sanksi pidana qishash atau hukuman mati layak dijatuhkan kepada pelaku tindak pidana pembunuhan secara mutilasi, dengan adanya sanksi pidana yang berat maka diharapkan kasus tindak pidana pembunuhan secara mutilasi ini tidak lagi dipandang sebagai pembunuhan biasa.
Kata kunci: Pembunuhan, mutilasi, KUHP, hukum pidana Islam
PENAMBAHAN SEPERTIGA HUKUMAN BAGI PELAKU TINDAK PIDANA PERDAGANGAN ORANG PERSPEKTIF HUKUM PIDANA ISLAM
Get PDFAbstract: This article highlights the 1/3 additional punishment to perpetrator of the trafficking crime. It is a criminal stipulation as mentioned in Criminal Code Article 7, paragraph (1) added to the 1/3 aggravated punishment, because it contains trafficking and heavy maltreatment (serious injury), severe mental disorder, infectious disease, other life-threatening, pregnancy, or impaired and a loss of reproductive function of the victim. The perpetrator of which is imprisoned for a minimum 4 years and maximum 20 years with the criminal fine of at least Rp. 160,000,000.00 and at most Rp. 800,000,000.00. While in fiqh jinayah, the 1/3 additional punishment included in the theory of ’uqûbah al-badaliyyah al-takmîliyyah (substitute and complement punishment). Criminalization of ’uqûbâh al-badaliyyah al-takmîîliyyah is an additional punishment that follows the principal penalty after the issuance of the verdict of the judge. The penalties included in this jarimah are physical punishment and diyat kamilah.Keywords: Additional penalty, trafficking, Islamic Criminal Law.                                Abstrak: Penambahan 1/3 hukuman bagi pelaku tindak pidana perdagangan orang adalah penetapan pidana dalam KUHP Pasal 7 ayat (1) ditambahkan dengan diperberat 1/3 hukuman, karena mengandung unsur trafficking dan ditambah melakukan penganiayaan berat, gangguan jiwa berat, penyakit menular lainnya yang membahayakan jiwanya, kehamilan, atau terganggu dan hilangnya fungsi reproduksi korban. Bentuk hukumannya adalah pidana penjara paling singkat 4 tahun dan paling lama 20 tahun disertai pidana denda paling sedikit Rp. 160.000.000,00 dan paling banyak Rp. 800.000.000,00. Sedangkan dalam fiqh jinâyah, penambahan 1/3 hukuman termasuk dalam teori al-’uqûbah al-badaliyyah al-takmîliyyah (hukuman pengganti dan pelengkap). Pemidanaan al-’uqûbah al-badaliyyah al-takmîliyyah merupakan hukuman tambahan yang mengikuti hukuman pokok setelah dikeluarkannya putusan dari hakim. Hukuman yang termasuk dalam jarîmah ini adalah hukuman badan ditambah hukuman diyah kâmilah.Kata Kunci: Penambahan, hukuman, perdagangan orang, hukum pidana Islam