Jurnal Online Fakultas Syariah dan Hukum (UIN Sunan Ampel Surabaya)
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TA’LÎL AL-AHKÂM DARI MASA RASULULLAH HINGGA MASA ULAMA USHÛL
No full textAbstract: Ta’lîl al-ahkâm is explaining by finding the legal reason. At the time of the Prophet, ta’lîl was contained in the Qur’an and hadith, among them: 1.’ Illat was embodied with the character of law, 2. Stating the legal position with its reason and historical background, 3. Explaining command accompanied by tafdhîl, 4. Explaining law with its reason marked with the letter of ta’lîl, 5. Explaining law and its explanation about the benefit or in otherwise. The methods of ta’lîl al-ahkâm at the time of companion: 1. Elimination of the penalty for refusing mafsadah, 2. Law is changed because its legal reason has been lost. 3. Not carrying out the command of Allah and His Messenger for the reason of mafsadah if the work is still performed, 4. Assigning the unassigned law at the time of Prophet for the sake of refusing mafsadah, 5. Doing something which was not done at the time of the Prophet for the reason of gaining benefit, 6. Establishing law based on the text without searching the illah. The methods of ta’lîl al-ahkâm at the period of tâbi’în and tâbi’ tâbi’în: 1. Advancing benefit, the law contained in the textis absolute or contrary to the public welfare, 2. Using the method of maslahah mursalah. 3. Leaving a permissible act by the reason of mafsadah. The methods of ta’lîl al-ahkâm in the period of Muslim scholars of ushûl: with text, ijmâ’, and al-sabr wa al-taqsîm.Keywords: Ta’lîl al-ahkâm, period of the Messenger, period of the Muslim scholars of ushûl. Abstrak: Ta’lîl al-ahkâm adalah menjelaskan dan cara menemukan ilat hukum. Pada masa Rasulullah, ta’lîl terdapat pada al-Qur’an dan hadis, di antaranya; 1. Ilat menyatu dengan sifat hukum, 2. Menyebutkan hukum beserta sebabnya. 3. Menjelaskan perintah diiringi dengan lafadz tafdhîl, 4. Menjelaskan hukum beserta ilatnya yang ditandai dengan huruf ta’lîl, 5. Menjelaskan hukum disertai dengan penjelasan maslahatnya, atau sebaliknya. Metode ta’lîl al-ahkâm pada masa Sahabat: 1. Meniadakan hukuman karena alasan menolak mafsadah, 2. Hukum menjadi berubah, karena ilatnya telah hilang, 3. Tidak melaksanakan perintah Allah dan RasulNya, karena adanya mafsadah apabila pekerjaan tersebut tetap dilaksanakan. 4. Menetapkan hukum yang belum ditetapkan Rasulullah demi menolak mafsadah, 5. Mengerjakan pekerjaan yang tidak dikerjakan pada masa Rasulullah, dengan alasan kebaikan, 6. Menetapkan hukum berdasarkan nas yang ada tanpa mencari ilat hukum.Metode ta’lîl al-ahkâm pada masa Tâbi’în dan Tâbi’ Tâbi’în: 1. Mendahuluan maslahat, jika hukum yang terkandung dalam nas bersifat mutlak atau umum bertentangan dengan kemaslahatan, 2. Menggunakan metode maslahah mursalah. 3. Meninggalkan pekerjaan yang mubah atau sunnah, karena jika dikerjakan akan mendatangkan mafsadah. Metode ta’lîl al-ahkâm pada Masa Ulama Ushûl: Dengan nash, ijma’, dan al-sabr wa al-taqsîm.Kata Kunci: Ta’lîl al-ahkâm, Masa Rasulullah, masa Ulama Ushûl.Â
Peraturan Menteri Kelautan dan Perikanan Nomor 2 Tahun 2015 Perspektif Hukum Ekonomi Islam
Get PDFAbstract: In 2015, the ministry of marine and fishery issued the prohibition of certain fishing technique. The prohibition to use trawls and siene nets in sea fishery by the minister of marine and fishery has resulted in pros and cons. This ban, which is based on the Regulation of minister of marine and fishery No. 2/2015 has caused discontent among local fishermen, for instance in Palang, tuban, East Java. They temporarily stopped the operation which in turn causes economic repercussions, such as unemployment and reduction of income. This economic downturn causes social issues as well, such as domestic quarrels, divorce, and crimes. This happens to the fishermen and the ship owners as well. From Islamic perspective, the ban has greater good for protecting the marine resources from harmful fishing techniques so that the nature will be preserved and sea ecosystem is maintained. However, the ban has harmed economic wellbeing and social stability. It is contradictory to the purpose of Islamic economy to create prosperity for human being. Therefore, this ban leads to creation of harm which is can be considered a threat to religion, life, reason, family and economy.
Keywords: Regulation of minister of marine and fishery No. 2/2015, Islamic Economic Law
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Abstrak: Disahkannya PERMEN-KP/2/2015 tentang larangan penggunaan alat penangkapan ikan pukat hela (trawls) dan pukat tarik (seine nets) di wilayah pengelolaan perikanan negara Republik Indonesia menuai pro dan kontra. Terbitnya PERMEN-KP No.2 tahun 2015 berimplikasi pada keresahan sosial masyarakat nelayan, di antaranya masyarakat nelayan Palang Tuban. Mereka menunda sementara untuk tidak melaut, sehingga berdampak terhadap perekonomian mereka, yaitu: pengangguran, kesejahteraan nelayan menurun, dan penghasilan nelayan menurun, yang selanjutnya berimplikasi pada dampak sosial, yaitu; meningkatnya konflik rumah tangga, maraknya perceraian, rawan kriminalitas, pengusaha dan anak buah kapal banyak mengalami keresahan sosial yang berkepanjangan. Tinjauan hukum ekonomi Islam terhadap PERMEN KP No 2 tahun 2015 dari sisi tujuan dalam rangka memproteksi sumber daya laut dari kerusakan relevan dengan prinsip ekonomi Islam yaitu untuk menjaga kelestarian sumber daya dan keseimbangan alam semesta. Namun jika dilihat dari segi dampak ekonomi dan sosial yang ditimbulkan, maka pelarangan penangkapan ikan dengan menggunakan cantrang bertentangan dengan tujuan ekonomi Islam yaitu mewujudkan kemaslahatan umat manusia dan lebih mengarah kepada kemudharatan atau kemafsadatan yang semakna dengan perbuatan mengancam agama, jiwa, akal, nasab, dan harta.
Kata Kunci: PERMEN KP No 2 tahun 2015, Hukum Ekonomi Isla
Menguak Nilai-Nilai Demokrasi dalam Islam
Get PDFDemocracy is a political concept about which all people discuss nowadays. It has become integral and inseparable part of modern life. All people from many countries proclaim that their countries are democratic. Though, Hamid Enayat has asserted that no form of government can be called democratic with our current understanding without fulfillment of several principles and clear stipulation in its constitution. A couple essential principles is acknowledgment of human rights, rule of law, equality before the law of all citizens regardless of their tribes, races, and ethnic groups, likelihood of state decisions with the popular consent, and high level tolerance   towards unconventional and unorthodox views.On the other hand, some modern writers have proclaimed that the concept of political Islam is democratic. This article discovers democratic values available in Islamic teaching. Is it true that Islamic teaching contains those values? Are there fundamental differences between modern democratic values with those in Islamic teaching and those practiced throughout Islamic history? Such questions should be put forward to avoid misunderstanding and clash between Islam and democracy. It is that basis that this article wishes to observe the concept of political Islam from the perspective of principles on which unit of socio-political is founded and at the same time locate merging points between the application of Islamic shura principles and the main aim of a democratic government
Prospek Ekonomi Syariah dalam Menjawab Tantangan Keadilan Sosial dan Kapitalisme Global
Get PDFIn Islamic perspective, money is merely a means of economic transaction. It is not a commodity, but a means to achieve added value. Such a concept is contradictory to the interest-based banking system in which money “makes†money regardless its productivity. To gain profit money should be employed in basic economic activity, be it is directly channeled such as trading, leasing and so forth, or indirectly conducted through capital partnership to carry out an aspect or several aspects of an economic activity. One crucial solution that the government must consider in recovering Indonesian economy is the implementation of shari’ah economy. Shari’ah economy has strong commitment in poverty alleviation, law enforcement, economic growth, interest abolition, and the prohibition of currency speculation to create economic stability. Shari;ah economy which is founded upon justice shows excellent concept in facing monetary upheavals compared to interest-based system. It is a fact that global economists agree on. In the future, government must pay more attention to Islamic economy system which has been proven resistant in crisis time.  Islamic economy system, which is represented by shari’ah financial institution have shown its vigor and survided because of its profit sharing principle so that it did not undergo negative spread as those interest-based banks did. In fact, the Islamic banking immensely grows in those rainy days whereas some interest-based banks surged down and collapsed and some other banks were recapped by the government with 650 zillion rupiahs. Every year, Indonesian national budget is drained to pay that recap obligation interest which it should be allocated to poverty alleviation programs. It is the cost that we have to pay if we keep hanging on capitalistic economy which revolves around interest
Posisi al-Sunnah dalam Pemikiran Hukum al-Shafi’iy
Get PDFThis article discusses the view of al-Shafi’iy on al-Sunnah using historical analysis to uncover the significance of al-sunnah for al-Shafi’iy’s legal theory. This historical study is conducted by tracing al-Shafi’iy’s thought on the concept of al-sunnah in the period prior to him which Schacht labels as Ancient Schools of Law. Al-Shafi’iy had made radical change in understanding the concept of al-sunnah upheld by those early schools by criticizing the Ijma’ doctrines and limiting it to the aspects of basic r eligious duties. Al-Shafi’iy’s idea simply puts aside al-sunnah from the existing schools of law. For him, al-sunnah, which is transmitted from the Prophet in form of hadith though chains of trustworthy transmitters, is a source of Islamic law in its own right regardless whether it is widely accepted or otherwise. Further, it is remain a valid source even if it is only an isolated transmission (ahad)
رعاية الطÙÙ„ بين الدين الإسلامي Ùˆ القانون الوضعي
No full textÙÙŠ هذه المقالة كتبت الباØثة عن Øكم رعاية الطÙÙ„ بين الدين الإسلامي Ùˆ القانون الوضعي ÙÙŠ إندونيسيا. إن الطÙÙ„ ÙÙŠ الإسلام يولد على الÙطرة. Ùهو طاهر لا ذنب له، Ùˆ لكونه جيل المستقبل اهتمه الإسلام اهتماما عظيما. Ùأمر الإسلام أن يربيه والداه تربية جيدة لكي نشأ الطÙÙ„ ÙÙŠ أسرة جيدة Ùˆ بيئة طيبة. ولكن الأس٠كان أكثر عملية العن٠التي تصيب الطÙÙ„ وقعت ÙÙŠ الأسرة، Ùهذا يؤثر طبيعة الطÙÙ„ ÙÙŠ Øياته، مع أن التربية مهمة Ùˆ لكن التربية بالعن٠هي شيء آخر. ÙÙÙŠ إندونيسيا وضعت الØكومة قانونا لرعاية Øقوق الطÙÙ„. يرجى بهذا القانون، يهتم الآباء Øقوق Ø·Ùلهم اهتماما جيدا Ùˆ لا يصيبون العن٠لطÙلهم. من نتيجة هذا البØØ«ØŒ أن القانون الإندونيسي عن رعاية الطÙÙ„ يطابق قاعدة الإسلام ÙÙŠ تربية الطÙÙ„ Ùˆ هي أن يربي الآباء Ø·Ùلهم بالمØبة Ùˆ المودة Øتى تكون الأسرة مكانا آمنا للطÙÙ„
Maslahah sebagai Sumber Hukum Islam ‎Menurut Najm al-Din Al-Tufy‎
No full textAmidst the debates surrounding the legality of al-maslahah as a source of islamic law, Najm al-Din al-Tufy—a Hanbalite legal theorist emerged with his bold proposition. He stated that maslahah must be upheld, be it supported by textual references or otherwise simplu because maslahah is the ultimate goal of islamic law. Further, he asserted that if mu’amalah aspects are concerned, maslahah is the most suitable reference. As to worships the reference is the consensus and texts.The thought of  al-Tufy was heavily influenced by political unfoldings of his time, when the Mongols had defeated muslims. According to al-Tufy this situation was because of over reliance of muslims to religious texts. The remedy is to free muslims from the reliance of the texts.Because of the his boldness, al-Tufy had to accpet fierce criticism from other muslim legal theoriests. Admittedly, there are smo loopholes in al-Tufy ‘s proposition among which is his inability to prove an instance of contradiction between nass/ijma’ and maslahah. In addition, unlike other legal theoriests, he did not make classification maslahah
Kedudukan Anak yang Lahir dari Nikah Tutup Malu Menurut Fikih dan Kompilasi Hukum Islam
Get PDFThere is no difference between islamic jurisprudence and the Compilation of Islamic Law in indonesia in term of the validity of marrying a pregnant woman resulting from adultery. However, islamic jurisprudence allows such marriage without any condition, whereas the Compilation allows the marriage only by the man causing her pregnant (the biological father of the unborn baby).
Further, if the man and the pregnant woman got married, islamic jurisprudence recognizes the father of the born baby is the husband of the baby’s mother with the condition that the baby was born six moths or more after the marriage. If not, the husband is not legally the father of the born baby. On the contrary, the Comilation recognizes the husband of the pregnant woman as the father of the born baby regardless the timing of labor. Actually, the Compilation is more realistic than the jurisprudence in determining the status of fatherhood for several reasons; the Compilation only allows the marriage between the pregnant woman with the man who has caused that pregnancy so that the baby’s father is truly his/her biological father. Secondly, determining the fatherhood in the Compilation can be achieved by confession (iqrar) or istilhaq which is the concept of the Hanafite School of Law, not that of Shafiite. Thirdly, determining the fatherhood in the Compilation is achieved by interpreting the general meaning of al-Qur’an (‘amm)of the word maulud lahwhich indicates absolute (qat’i) in Hanafite school. In addition, it can also be inferred from a hadith on Jurayj
Konsep al-Jizyah dan Status Kewarganegaraan Non-Muslim dalam Prespektif Fikih Klasik
Get PDFIn the concept of islamic jurisprudence, the authority of state is divided into three domains: domain of Islam(dar al-Islam), Domain of enemy (dar al-kufr), and domain of treaty(dar al-‘ahd). The inhabitants of dar al-Islam is catagorized into two; muslim inhabitants and non-muslim inhabitants. Those non-muslim living in dar al-Islam is called ahl al-dhimmah, that is a civil status with a consequence of paying yearly personal tax to Muslim authorityjizyah. The payment of jizyah is modern context is problematic for many reasons. For some Muslim jurists jizyah cannot be enacted any longer since it is contradictory to human rights. In addition, orientalists have negatively labeled Islam because jizyah is discriminatory. On that basis, the article discusses the issue with following postulates; whether jizyah truly contradictory to the values of human rights and therefore discriminatory. It is found out that such assumption is incorrect because of no historical background that can support the claim. On the contrary, jizyah , as shown in al-Qur’an and Hadith does not contain discrimination or even jeopardize the position of dhimmy. Instead, jizyah is an indication of the justice of Islamic law
Maqasid Shari’ah al-Shatiby sebagai ‎Metode Hukum Islam yang Mandiri ‎(Qaiman li Dhatih)‎
No full textAbstract: Maqasid can be viewed in two ways: first, returned to goal shari 'and the latter returned to goal mukallaf, because the scholars would agree their intent and purpose behind any of the provisions of shari’ah. The purpose of shari’ah are for the good of the servant in the world and the hereafter simultaneously. Furthermore, in general maqasid shari’ah can be determined through four media, namely the assertion of the Koran, Hadith affirmation, istiqra '(research or study inductive), and al-ma'qul (logic), Rule of law-shara 'taken by the ulema proposal based on research of laws shara'. As for the general purposes for shari of the creation of new law is to realize human welfare by ensuring the needs daruriyyah (primary) it, meet the needs hajiyah (secondary), as well as the need tahsiniyyah (complementary)Abstrak: Maqasid dapat ditinjau dalam dua hal: pertama, dikembalikan kepada tujuan shari’ dan yang kedua dikembalikan kepada tujuan mukallaf, karena para Ulama bersepakat akan adanya maksud dan tujuan di balik setiap ketentuan shari’ah. Tujuan shari’ah hanyalah untuk kebaikan hamba di dunia dan akhirat secara bersamaan. Selanjutnya, secara umum maqasid shari’ah dapat ditentukan melalui empat media, yaitu penegasan al-Qur’an, penegasan Hadis, istiqra’ (riset atau kajian induktif), dan al-ma’qul (logika). Kaidah pembentukan hukum shara’ ini oleh ulama usul diambil berdasarkan penelitian terhadap hukum-hukum shara’. Adapun yang menjadi tujuan umum bagi shari’ dari pembetukan hukum adalah mewujudkan kemaslahatan manusia dengan menjamin kebutuhan daruriyyah (primer)nya, memenuhi kebutuhan hajiyah (sekunder), serta kebutuhan tahsiniyyah (pelengkap)nya