Jurnal Online Fakultas Syariah dan Hukum (UIN Sunan Ampel Surabaya)
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Implementasi Hak Anak yang Melakukan Tindak Pidana di Pengadilan Negeri Sidoarjo
Get PDFAbstract: This article is a field research on implementation of childs rights who conducts crime according to Undang-Undang No. 3 Tahun 1997 in Pengadilan Negeri of Sidoarjo on the Islamic criminal law perspective. This study aims to answer the questions about the implementation of the childs rights who commits offense under Undang-Undang No. 3, tahun 1997 in Pengadilan Negeri of Sidoarjo and the view of the Islamic criminal law on the childs rights who commits crime. To answer the two main questions, the author uses descriptive analysis method. The research shows that the implementation of the childs rights who commits offense under Undang-Undang No. 3 tahun 1997 in Pengadilan Negeri of Sidoarjo during the process of examination in court are; entitling to an explanation of the procedure of the trial and the case, obtainning a legal counseling during the trial and a right to choose his own legal counsellor, communicating to his legal supervisor, getting an adequate facility in the trial, gaining protection against adverse actions, obtaining a right to express and defend his own opinion, getting a treatment as set out in the criminal code. In Islamic law, the judicial process of child who commits criminal acts is entitled to defense himself whether conducted by the child himself or his own legal counsellor and he also has right to ask a compensation for a wrong decision.
Keywords: Childs rights, crime, Undang-Undang, Islamic law
Relasi Agama dan Negara Perspektif KH. A. Wahid Hasyim dan Relevansinya dengan Kondisi Sekarang
Get PDFAbstract: KH. A. Wahid Hasyim is a progressive and a dynamic Muslim thinker. As a Muslim scholar, he was consistent in his Islamic thought. At the same time, as a statesman, he put the unity of the nation above anything else. The struggle that is worth to be noted here is that although he offered Islam as the state principle by supporting the inclusion of the seven clauses of the Jakarta Charter, but he was willing to remove the seven clauses for the sake of securing unity and integrity of the nation. In Islamic political theory, he is classified as a substantive thinker who supported the symbiotic relationship between religion and state. Up to now, his thought remains relevant to be implemented in the context of the relationship between religion, nation, and state. It is not enough to justly read and examine KH.A. Wahid Hasyim’s thought, the most important thing is how to apply his idea in Islamic and Indonesia context. He advocated moderation (tawazun), tolerance (tasamuh), middle way (tawassuth), and fairness (i’tidal). These values should always be adopted since they are the inclusive and accommodative principles for the life of the nation. Thus, those principles are still relevant for present Indonesia.
Keywords: KH. Wahid Hasyim, religion and state relationship, current condition
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Abstrak: KH. A. Wahid Hasyim merupakan pemikir progresif dan dinamis. Sebagai agamawan, ia konsisten dalam pemikiran keislaman. Sebagai negarawan, ia mengutamakan persatuan dan kesatuan bangsa. Pengorbanan yang layak dicatat adalah meskipun ia memperjuangkan Islam sebagai dasar negara dengan mendukung pencantuman tujuh anak kalimat dalam Piagam Jakarta, namun ia rela menghapus tujuh kata itu, demi mengutamakan persatuan dan keutuhan bangsa. Dalam khazanah keilmuan politik Islam, ia tergolong pemikir substansialis yang mendukung relasi agama dan negara dalam corak relasi simbiotik. Hingga kini, pemikiran puluhan tahun lalu itu tetap relevan diimplementasikan dalam konteks beragama, berbangsa dan bernegara. Tak cukup hanya membaca dan mengkaji pemikiran KH.A. Wahid Hasyim, yang lebih penting adalah mengaplikasikan gagasan-gagasan KH.A.Wahid Hasyim dalam konteks keislaman dan keindonesiaan. Sikap dan pandangan moderat (tawazun), toleran (tasamuh), mengambil jalan tengah (tawassuth), dan bersikap adil (i’tidal), yang dianut merupakan pilihan tepat yang inklusif dan akomodatif dalam kehidupan berbangsa dan bernegara. Dengan demikian, sikap dan pendangannya masih relevan untuk diimplementasikan dalam kondisi sekarang. Pribadi, jejak langkah dan perjuangan KH.A. Wahid Hasyim, sebagai tokoh besar, layak untuk diteladani.
 
MENGUAK KEBENARAN AYAT RADA’AH BERDASAR FAKTA EMPIRIS
No full textAbstract: This article discusses about the relationship between the development of modern science and technology and so many recent studies on the content of the nutrients found in breast milk. Based on the experiment carried out in Canada, there is a number of artificial milk as sold in stores today. But scientists assert that the artificial milk is quite impossible to replace breast milk, because the two kinds of milk have a different content. Another experiment is on one hundred and fifty infants. They were divided into three groups: one group were breastfed for less than two years, the second group of breast-fed for two years, and the last group were breastfed for more than two years. The research proves that the ideal time for mothers to breastfeed their infant is two years. The children who got breast milk in less than two years they will biologically get some troubles. While, those who got breast milk in more than two years, there is accumulation of partial material or substance in the body cells that cannot be thrown out. If the above results are communicated to the verses of al-Qur’an, it can be concluded that al-Qur’an, which was revealed since fourteen centuries ago, is still in line with the modern science and technology.Abstrak: Artikel ini membahas tentang hubungan antara perkembangan ilmu pengetahuan dan teknologi modern dan begitu banyak studi terbaru pada isi nutrisi yang ditemukan dalam ASI. Berdasarkan percobaan yang dilakukan di Kanada, ada sejumlah susu buatan sebagai dijual di toko-toko. Tetapi para ilmuwan menegaskan bahwa susu buatan sangat mustahil untuk menggantikan ASI, karena kedua jenis susu memiliki kandungan yang berbeda. Percobaan lain adalah pada seratus lima puluh bayi. Mereka dibagi menjadi tiga kelompok: satu kelompok disusui selama kurang dari dua tahun, kelompok kedua diberi ASI selama dua tahun, dan kelompok terakhir disusui selama lebih dari dua tahun. Hasil penelitian membuktikan bahwa waktu yang ideal bagi ibu untuk menyusui bayi mereka adalah dua tahun. Anak-anak yang mendapat ASI dalam waktu kurang dari dua tahun secara biologis akan mendapatkan beberapa masalah. Sementara, mereka yang mendapat ASI dalam lebih dari dua tahun, terjadi penumpukan bahan parsial atau zat dalam sel-sel tubuh yang tidak dapat dibuang. Jika hasil di atas dikomunikasikan kepada ayat-ayat al-Qur'an, maka dapat disimpulkan bahwa al-Qur'an, yang telah diturunkan sejak empat belas abad yang lalu, masih sejalan dengan ilmu pengetahuan modern dan teknologi
PEMIKIRAN HUSEIN MUHAMMAD TENTANG KHITAN WANITA
No full textAbstract: Gender issue is seemingly an interesting topic to discuss. One of the important figure on gender is a Husein Muhammad on his view about female circumcision. This study highlights about the analysis of Islamic law against Husein Muhammad’s thought on female circumcision in relation to the fulfillment of the couple’s biological needs. The result of the study concludes that: First, Husein Muhammad argues that female circumcision is equal to FGM, which circumcision is conducted by taking the clitoris, so it causes women to be frigid. According to him, the phenomenon of the female circumcision has no textual argumentation from both of al-Qur’an and al-Hadith. It, he said, is not the practice of Islam but rather adopted from the Jahiliyyah tradition and has no benefit (maslahah). Secondly, in his legal reasoning process, he uses qiyas (analogy) and maslahah mursalah (the restricted benefit). Third, Muhammad Husein’s thought about female circumcision in terms of Islamic law is not correct. Due to the Islamic law, according to the instruction of Prophet Muhammad, female circumcision is done by taking a skin membrane that covers the clitoris, not taking the clitoris. So that women will not lose her biological sexual pleasure during sexual intercourse. By fulfilling the biological needs between husband and wife then it can create a harmonious household, sakinah, mawaddah and rahmah.Abstrak: Persoalan gender seakan tidak pernah selesai untuk dibahas. Salah satu tokoh gender yang populer adalah Husein Muhammad yang pernah membahas tentang khitan wanita. Penelitian ini akan membahas bagaimana analisis hukum Islam terhadap pemikiran Husein Muhammad tentang khitan wanita dalam kaitannya dengan pemenuhan kebuthan biologis suami istri. Hasil penelitian menyimpulkan: Pertama, Husein Muhammad berpendapat bahwa khitan wanita adalah sama dengan FGM, yakni khitan dilakukan dengan cara mengambil klitoris, sehingga menyebabkan wanita frigid. Husein menilai dasar hukum khitan wanita tidak ada dalam nash baik dari al-Qur’an maupun hadis. Praktik khitan wanita bukan syari’at Islam, melainkan mengadopsi tradisi jahiliyah yang tidak ada unsur maslahah-nya, sehingga hukumnya haram. Kedua, dalam melakukan istinbat hukum, Husein Muhammad menggunakan metode qiyas dan maslahah al-mursalah. Ketiga, Pemikiran Husein Muhammad tentang khitan wanita ditinjau dari hukum Islam adalah tidak tepat. Karena dalam syari’at Islam, sesuai petunjuk Rasulullah, khitan wanita dilakukan dengan cara mengambil selaput kulit yang menutupi klitoris, bukan mengambil klitoris. Sehingga wanita tidak akan kehilangan kenikmatan seksual ketika berhubungan biologis. Dengan terpenuhinya kebutuhan biologis antara suami istri ini maka terciptalah sebuah rumah tangga yang harmonis, sakinah, mawaddah dan rahmah
TINJAUAN HUKUM ISLAM TERHADAP IMPLEMENTASI AKAD MUSHARAKAH MUTANAQISAH SEBAGAI SOLUSI AKAD PEMBIAYAAN KREDIT PEMILIKAN RUMAH PADA BANK SYARI’AH
Get PDFMusharakah mutanaqisah contract is a form of contract solutions murabahah formerly used as a mortgage financing agreement with Bank Muamalat Indonesia.The implementation of the contract musharakah mutanaqisah on mortgage financing product is a form of cooperation partnerships undertaken by the bank and the customer in the housing where the bank contributes funds to customers based on mutual agreement. Whereas ijarah contract is an aggrement which is obligated to client to pay a number of rent payment which was given by side of bank as the service because it has become the object of utilizing home mortgage financing is accompanied by the transfer of ownership of the house at the end of the full payment. Thus, the study of Islamic law in the implementation of the contract musharakah mutanaqisah has met its validity, because its pillars and conditions have been met
MAKNA PERKAWINAN DALAM BINGKAI MAQASID AL-SYARI’AH
No full textAbstract: In human life, the position of marriage is very fundamental. The meaning of marriage, in history, can differ from one era to another era. This papper attemps to examine the meaning of marriage in UU No. 1 Tahun 1974 Tentang Perkawinan. In discussing this issue, the Author used Maqashid al-Syari’ah theory as the main frame to review the meaning of marriage contained on the UU No.1 Tahun 1974 Tentang Perkawinan. By doin a study of literature, this study concluded that the meaning of marriage contained on the UU. No. 1 Tahun 1974 Tentang Perkawinan is in conformity with the principle of Maqashid al-Syari’ah that exists in Islamic Law, to realize the kindness and refused ugliness. In addition, the definition of marriage as defined in the Act is closer with the definition formulated in Qur’an.Abstrak: Perkawinan menempati posisi yang sangat fundamental dalam kehidupan manusia. Makna perkawinan, dalam lintasan sejarah, dapat berbeda antara satu zaman dengan zaman lainnya. Tulisan ini mencoba untuk mengkaji makna perkawinan yang terkadung dalam Pasal 1 UU No. 1 Tahun 1974 Tentang perkawinan. Dalam membahas masalah ini, penulis menggunakan teori Maqashid al-Syari’ah sebagai bingkai utama dalam melihat makna perkawinan yang termaktub dalam UU No. 1 Tahun 1974 tersebut. Dengan melakukan studi kepustakaan, kajian ini menghasilkan kesimpulan bahwa makna perkawinan yang termaktub dalam UU. No. 1 Tahun 1974 Tentang Perkawinan sudah sesuai dengan prinsip Maqashid al-Syari’ah yang ada dalam hukum Islam, yakni untuk mewujudkan kemaslahatan dan menolak kemudharatan. Selain itu, definisi perkawinan yang dirumuskan dalam Undang-undang lebih mendekati definisi perkawinan yang dirumuskan Al-Qur’an
ANALISIS SADD ADH DHARI’AH TERHADAP KETENTUAN PBI 13/23/2011 TENTANG PENERAPAN MANAJEMEN RISIKO BANK UMUM SYARIAH DAN UNIT USAHA SYARIAH
Get PDFThe provisions are used to analyze whether there is a match on 10 risk in the provision of PBI 13/23/2011 About the Risk Management Implementation Islamic Banks and Sharia Business unit. On Risk Management Islamic Banks and Sharia Business unit. This mindset rests on theories sadd al-dhar>iah then associated with the provision of PBI 13/23/2011 About the Application of Risk Management Commercial Bank Sharia and Unit of a special nature. The results showed that the implementation of risk management provisions 13/23/2011 About the Application of Risk Management for Islamic Banks and Sharia Business Unit stipulated in Article 2, 3, 12, and 13. in the application of risk management is no risk 8 of 10 Islamic banks risk adopted from conventional banks, according to the 8 risk of exposure that can be applied to conventional banks in Islamic banks with risk management provisions should be operational by the principles of sharia
Hukuman Bagi Pelaku Tindak Pidana Pencurian Dengan Kekerasan
Get PDFAbstract: This paper provides an overview of Islamic criminal law against the decision of the District Court of Sidoarjo No: 832/Pid.B/2012/PN.Sda on crime of theft with violence. The research found that the consideration of judge which sentenced by the District Court of Sidoarjo to the defendant has been based on of the elements contained in the Criminal Code in the Republic of Indonesia. The perpetrator of crime of theft with violence was sentenced for 2 (two) years. The decition of the District Court of Sidoarjo No: 832/Pid.B/2012/PN.Sda is on crime of theft with violence. According to Islamic criminal law it can be categorized as jarîmah hirâbah, so defendant is convicted with legal punishment (ta’zîr) and submitted to ulil amri (judge). Kinds of legal penalty can be a death sentence, imprisonment, exclusion, crucifixion, flagellation, and threat. In Indonesia, theft with violence is banned because it disturbs and causes fear of the public.Keywords: Penalty, criminal act, theft, violence. Abstrak: Tulisan ini membahas tentang tinjauan hukum pidana Islam terhadap putusan Pengadilan Negeri Sidoarjo No: 832/PID.B/2012/PN.Sda tentang kasus tindak pidana pencurian dengan kekerasan. Hukuman yang diberikan hakim Pengadilan Negeri Sidoarjo kepada terdakwa berdasarkan pertimbangan unsur-unsur yang ada pada Kitab Undang-Undang Hukum Pidana di Republik Indonesia. Pertanggungjawaban pidana bagi pelaku tindak pidana pencurian dengan kekerasan yang dijatuhi hukuman yang dijatuhkan pada diri para terdakwa adalah hukuman pidana penjara selama 2 tahun. Putusan Pengadilan Negeri Sidoarjo No:832/PID.B/2012/PN.Sda tentang tindak pidana pencurian dengan kekerasan. Menurut hukum pidana Islam dapat dikategorikan dalam jarîmah hirâbah, sehingga terdakwa dihukum ta’zîr, di mana hukuman tersebut diserahkan kepada ulil amri (hakim). Macam hukuman ta’zir dapat berupa hukuman mati, penjara, pengucilan, penyalipan, dera, dan ancaman. Pencurian dengan kekerasan tidak diperbolehkan di Indonesia karena meresahkan masyarakat dan menimbulkan ketakutan serta ketidakyamanan.Kata Kunci: Hukuman, tindak pidana, pencurian, kekerasan
Hukuman Bagi Pelaku Tindak Pidana Membawa Lari Anak Perempuan
Get PDFAbstract: This study discusses the decision No. 09/Pid.B/2012/ PN.Mojokerto about criminal act of carrying off an under age woman without permission of her parents. In the judge’s ruling, it is declared that the defendant has been proven legally and convincingly guilty of committing a criminal offense by carrying off an under age woman without permission of her parents, but only with the consent of the woman outside of marriage. The offense complain is imprisonment for 1 (one) year and 2 (two) months because the defendant violated Article 332 Paragraph (1) of the Criminal Code. In addition, the defendant is also burdened to pay court fees. In the study of Islamic criminal law, punishment for carrying off an under age woman is ta’zîr jarîmah (criminal penalty). These penalties vary and can be determined by ulil amri or government official or judge who is given authority to enforce with some considerations and other reasons in accordance with Islamic criminal law.Keywords: Penalty, carrying off, daughter. Abstrak: Artikel ini membahas tentang putusan perkara Nomor 09/Pid.B/2012/PN.Mojokerto tentang tindak pidana membawa lari seorang perempuan yang belum dewasa tanpa izin orang tuanya. Dalam putusan hakim tersebut, dinyatakan bahwa terdakwa telah terbukti secara sah dan meyakinkan bersalah melakukan tindak pidana membawa lari seorang perempuan yang belum dewasa tanpa izin orang tuanya tetapi dengan persetujuan perempuan itu di luar perkawinan. Delik aduannya adalah pidana penjara selama 1 (satu) tahun 2 (dua) bulan karena perbuatan terdakwa melanggar Pasal 332 Ayat (1) KUHP. Selain itu, terdakwa juga dibebani membayar biaya perkara. Dalam kajian hukum pidana Islam, hukuman membawa lari seorang perempuan yang belum dewasa merupakan hukuman jarīmah ta’zîr. Hukuman ini berbeda-beda, dan dapat ditentukan hukumannya oleh ulil amri atau aparat pemerintah yang diberikan wewenang untuk menyelenggarakan hukuman tersebut di mana hukumannya ringan dan beratnya dapat ditentukan oleh hakim Pengadilan Negeri Mojokerto dengan beberapa pertimbangan dan alasan-alasan lainnya sesuai dengan hukum fiqh jinâyah.Kata Kunci: Hukuman, membawa lari, anak perempuan