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EKSEKUSI HUKUMAN MATI Tinjauan Maqāṣid al-Sharī’ah dan Keadilan
Get PDFThe debate about death penalty, is still attracted attention of people. At least, there are, two mainstream firstly those who agrees and secondly who refuses the death penalty being imposed. For those who agrees reasoned that severe violations of the right to life, should be punished by death so that could provide a deterrent effect, while those who refuses argued that the death penalty is a denial of human rights, especially right to life. The essence of the death penalty is not a violation of the law, because the implementation the death penalty actually enforced in order to protect human rights itself. In the view of Islamic law, death penalty, can be done on four cases, namely that of adultery, killing intentionally, Hirabah and apostasy. Furthermore, the death penalty should be carried out in accordance with maqāṣid al-sharī'ah and justice. In maqāṣid al-sharī'ah perspective, the purpose of death penalty should refer to maintain religion (ḥifẓ al-dīn), maintain body or maintain the survival (ḥifẓ al-nafs), mind (ḥifẓ al-'aql), descent (ḥifẓ alnasl), and maintaining property (ḥifẓ al-māl). While in the perspective of justice, State, on behalf of the law must protect its citizens from legal events that harm society
SINKRONISASI PERATURAN PERUNDANG-UNDANGAN MENGENAI PERKAWINAN BEDA AGAMA
Get PDFThis study aims to know the horizontal and vertical synchronization of legislation on interfaith marriage in Indonesia. This study is a part of normative legal research which is projected to examine the harmonization of legislation regarding interfaith marriage. The current approach of this research is legislation approach (statue approach) in which the data was collected by reciting the literature of primary and secondary legal materials. The next to analysis the data, the researcher examined them through horizontal and vertical synchronization. And the last, the finding outs are : the first, it horizontally occurs discrepancies between the regulation No. 1 of 1974 on Marriage and the regulation No. 23 of 2006 on Demographic and Civic Administration. According to the marriage regulation, interfaith marriage is prohibited meanwhile Demographic and Civic Administration regulation allows it. The second, vertically, between the Marriage regulation of the Government Regulation No. 9 of 1975 and Presidential Decree No. 9 of 1991 already contained synchronization that prohibits interfaith marriage. However, the Cross Marriage Regulation No. 158 of 1898 occurred discrepancies in where Marriage regulation prohibits people to do the interfaith marriage, meanwhile according to the Cross Marriage Regulation, interfaith is not a barrier to marry
DINAMIKA HUKUM DAN PERKEMBANGAN PERBANKAN ISLAM DI INDONESIA
Get PDFAlmost all countries in the world including Indonesia give serious attention to the existence of Islamic banking that using religion approach in all activities and services. Institutional development it should be followed by the availability of legal basis, which is an established and clear. During the six years of its inception, the Islamic banking law stands with a very limited law basis, although the limitations of regulations have been describing aspects of sharia in Islamic banking for sure. The improvement of law is done by replacing Law No. 7 of 1992 by the Law No. 10 of 1998. This law has explicitly mention sharia aspects of Islamic banking, however Islamic banking regulation still governed together with conventional banking. The birth of Law 21 of 2008 became an important change for the development of Islamic banking. This law has given limits and a clear boundary line between Islamic banking and conventional banking in various aspects. The development of Islamic banking regulation are gaining its momentum with the enactment of Law No. 21 of 2008 concerning Islamic Banking. The strategic value of this law is increasingly opening up opportunities and legal certainty to accelerate the development of Islamic banks in the futur
REDEFINISI HILĀL DALAM PERSPEKTIF FIKIH DAN ASTRONOMI
Get PDFUnification of the Islamic calendar was much needed and is a major requirement for Muslims today in the running of worship. Uniformity in to worship and celebrate Islamic holy days is something that has been long awaited. An expectation of the Islamic calendar is determining who has the certainty that a better and more organized for various purposes. However, it is in conflict with a different concept of the new moon from several groups paradigm respectively, both from the perspec tive of science and religion. Hilāl is one of the main sources in the preparation of the I slamic calendar. Currently, the definition of the new moon is very diverse. Which d efinition is used for the initial determination new month of hijriyah, both from the perspective of astronomy or fiqh, or combination of them. Therefore, the article is devoted to the redefinition of the concept of the new moon from the perspective of science and fiqh, that synergy occurs between fiqh and the astronomical new moon to determine new month of Islam. So that the unity of the Islamic calendar can be realized well.***Penyatuan kalender Islam sangat dibutuhkan dan merupakan syarat utama bagi umat Islam saat ini dalam menjalankan ibadah. Keseragama n dalam beribadah dan merayakan hari besar Islam adalah sesuatu yang telah lama ditunggu. Harapan atas kalender Islam adalah sebuah kalender yang memilikikepastian (akurasi) lebih baik dan lebih terorganisir untuk berbagai keperluan. Namun dalam realitas terdapat perbedaan pandangan tentang konsep bulan baru oleh beberapa kelompok, baik dari perspektif ilmu pengetahuan maupun agama. Hilāl adalah salah satu sumber utama dalam penyusunan kalender Islam. Saat ini definisi bulan baru sangat beragam, padahal definisi inilah yang digunakan untuk penentuan awal bulan ba ru Hijriyah, baik dari sudut pandang fikih astronomi atau kombinasi dari mereka. Artikel ini difokuskan untuk mendefinisikan kembali konsep bulan baru dari sudut pandang ilmu pengetahuan (astronomi) dan fikih. Sinergi antara fikih dan ast ronomi sebagai pendekatan untuk menentukan bulan baru Islam perlu diupayakan sebagai sebuah ikhtiar untuk merumuskan kesatuan kalender Islam.***Keywords: kalender HIjriyah, hilāl , astronomi, fiki
OBSERVASI HILĀL DENGAN TELESKOP INFRAMERAH DAN KOMPROMI MENUJU UNIFIKASI KALENDER HIJRIYAH
Get PDFThis paper intends to offer the thoughts associated with the unification of the Islamic calendar. There are at least two things that need to be done to realize the idea. First, modernize equipment ru’yat al-hilāl based infrared telescopes. This telescope is believed to be able to minimize the obstacles in the implementation of rukyah which have so far happened, like a cloud, the weather, and human error. Second, renders maṭla’ as unifying instrument secured with legal certainty by the government. There are three opinions about matla’, namely maṭla’ global, maṭla’ fī al-wilāyat al-ḥukmi, dan maṭla’ masāfāt al-qaṣr. Maṭla’ fī al-wilāyat al-ḥukmi be one option the most potential to unite the determination of the early months of the Hijriyyah Calender. This effort needs to be done to bridge conflicts that always occurs between the theoretical base (ḥisāb) and empirical base (rukyat) in determining the beginning of the month. This effort is also expected to stimulate the occurrence of compromises between several theories and different groups in the determination of the beginning of the Hijriyyah calender in Indonesia.***Tulisan ini bermaksud menawarkan pemikiran terkait dengan unifikasi kalender Hijriyah. Setidaknya ada dua hal yang perlu dilakukan untuk mewujudkan ide tersebut. Pertama, memodernisasi peralatan ru’yat al-hilāl dengan teleskop berbasis inframerah. Teleskop ini diyakini mampu meminimalisir hambatan dalam pelaksanaan rukyah yang selama ini terjadi, seperti awan, cuaca, dan human error. Kedua, menjadikan maṭla’ sebagai alat pemersatu yang dijamin dengan kepastian hukum oleh pemerintah. Setidaknya ada tiga pendapat tentang maṭla’, yaitu maṭla’ global, maṭla’ fī al-wilāyat al-ḥukmi, dan maṭla’ masāfāt al-qaṣr. Maṭla’ fī al-wilāyat al-ḥukmi menjadi salah satu pilihan yang paling potensial untuk menyatukan penentuan awal bulan Hijriyah. Ikhtiar ini perlu dilakukan untuk menjembatani konflik yang selalu terjadi antara landasan teoritik (ḥisāb) dan landasan empirik (rukyat) dalam penetapan awal bulan. Pada akhirnya terobosan ini diharapkan mampu menstimulasi terjadinya kompromi-kompromi antara beberapa teori dan mazhab yang berbeda dalam penentuan awal bulan Hijriyah di Indonesia.***Keywords: ru’yat al-hilāl, teleskop inframerah, unifikasi kalender Hijriyah, maṭla
ISLAM DAN DOKTRIN MILITERISME
Get PDFIslam is a religion of peace. To reconcile Islam wi th militarism would require an adequate explanation. Although since the beginning of its pr esence, Islam has experienced a variety of physical conflict and war, It does not m ean that Islam gives excessive attention to the establishment of military force as an inhere nt part of life. Military establishment in Islam is due to respond to the many distractions, c hallenges and attacks of the opponent. Islamic military organization is not neatly arrange d entirely. Slowly but sure, military organizations become more organized, slim and effec tive. Likewise, Islamic provisions that regulate matters relating to war is a form of Islamic law which is a real response to the social development. In addition military tradit ion that developed is a real response to physical threats that affecting Muslims. Therefore, Islam intentionally have limited warfare just in the three concrete forms: the time and location of a limited war as well as strict distinction in the treatment of military civ il war.***Islam adalah agama perdamaian. Menyandingkan Islam dengan militerisme sudah tentu membutuhkan suatu penjelasan yang memadai. Walaupun sejak awal kehadirannya Islam telah mengalami beragam konflik fisik dan pep erangan bukan berarti Islam memberikan perhatian berlebihan kepada pembentukan kekuatan militer sebagai bagian inherent dari kehidupan. Pembentukan militerdalam Islam lebih dikarenakan merespon banyaknya gangguan, tantangan dan seranganlawan. Organisasi militer Islam ini tidak sepenuhnya tertata rapi. Perlahan tetapi pasti organisasi militer menjadi lebih terorganisir, ramping dan efektif. Demikian juga, k etentuan Islam yang mengatur hal-hal yang berkaitan dengan perang adalah bentuk konkret respon hukum Islam terhadap perkembangan sosial kemasyarakatan. Tradisi militerisme yang berkembang merupakan respon konkret terhadap ancaman fisik yang menimpa kaum Muslimin. Oleh sebab itu, Islam secara sengaja telah membatasi peperanga n dalam tiga bentuk konkret, yaitu waktu dan lokasi peperangan yang terbatas serta adanya distingsi tegas perlakuan sipil militer dalam peperangan.***Keywords: jihad, militer, perang, siyāsa
HUKUM ISLAM DAN MORALITAS DALAM MASYARAKAT MADANI
Get PDFThis paper intends to provide confirmation of the role of Islamic law in the realization of civil society through the revitalization of ethical values. This descriptive thought was very important if it is associated with the condition of the country was entering a period of transition from the new order to the reform period. Extreme changes in the political situation has triggered individuals and groups in t his country rebuild their identity and orientation of their lives, without exception Muslim groups. Muslims are very excited to welcome this momentum to bring back the ideals of civil society through Islamic law. Islamic law has the main goal to achieve and improv e human morality. The Islamic law has commitent to realize the ethics and morality of mankind through the formulation of rules that come with punitive sanctions. This effort became one of the methods and approaches to Islamic law, so that the moral valuesshared by everyone. If people adhere to the values of morality, then at the same time ci vil society will be realized.***Tulisan ini bermaksud memberikan penegasan terhadap peran hukum Islam dalam mewujudkan masyarakat madani (civil society ) melalui revitalisasi nilai-nilai etika. Pemikiran deskriptif ini terasa sangat penting jikadikaitkan dengan kondisi bangsa yang tengah memasuki masa transisi dari masa orde baru m enuju masa reformasi. Perubahan situasi politik secara ekstrim telah memicu setiap individu dan kelompok di negara ini menata kembali identitas diri dan orientasi hidup mereka, tanpa terkecuali kelompok Muslim. Umat Islam sangat antusias menyambut momentum ini untuk mewujudkan kembali cita-cita masyarakat madani melalui hukum Islam. Hukum Islam memiliki tujuan utama untuk mewujudkan dan memperbaiki moralitas manusia. Komitmen hukum Islam dalam mewujudkan etika dan moralitas ummat adalah melalui perumusan peraturan yang dilengkapi dengan sanksi hukuman. Upaya ini menjadi salah satu metode dan pendekatan oleh hukum Islam, sehing ga nilai-nilai moralitas dimiliki oleh semua orang. Jika masyarakat mematuhi nilai-nilai moralitas, maka pada saat yang sama masyarakat sipil ( civil society ) akan terwujud.***Keywords: Hukum Islam, moralitas, masyarakat madani, peradaba
REFORMASI HUKUM WAKAF DI INDONESIA Studi terhadap Wakaf Hak Atas Kekayaan Intelektual
Get PDFArticle 16 paragraph (3) of the Act No. 41 of 2004 on Waqf, describes the permissibility of movable properties as a waqfobject. One of them is the Intellectual Property Rights (IPR). The provision is clarified by Government Reg ulation No. 42 of 2006, which explains that the waqfobject of movable properties can be divided into two, namely waqfwith movable properties other than money, and the form of cash waqf ( waqf with money). The IPR is a kind of the first one. This provisions different from the provisions of Islamic jurisprudence which explains that the waqf object must be unmovable properties. This research will further explain the provisions of the law and the philosophical foundations of the permissibility of IPR ass the object of waqf in this modern era. This discussion aims to create a new formulation of the provisions of waqf with the normative approach to the research resources, such as Law no. 41 of 2004 on Waqf, government regulations, and related regulations a s well as the books of fiqh and uṣūl al-fiqh. The results of this study presents the epistemolo gical and methodological foundation of Intellectual Property Rights (IPR) waqf.***Pasal 16 ayat (3) Undang-Undang (UU) No. 41 Tahun 2004 tentang Wakaf menjelaskan kebolehan benda bergerak sebagai objek wakaf, salah satunya adalah Hak atas Kekayaan Intelektual (HAKI). Ketentuan tersebut diperjelas dengan ketentuan pelaksana UU No. 41 Tahun 2004 yang diatur dalam Peraturan Pemerintah No. 42 Tahun 2006, yang menjelaskan bahwa objek wakaf benda bergerak dibedakan menjadi dua, yaitu wakaf benda bergerak selain uang, dan wakaf benda bergerak berupa uang. Adapun wakaf HAKI merupakan wakaf benda bergerak selain uang. Ketentuan tersebut berbeda dengan ketentuan fikih yang menjelaskan bahwa benda yang diwakafkan haruslah benda yang tidak bergerak. Penelitian ini lebih lanjut akan menjelaskan ketentuan hukum dan landasan filosofis diperbolehkannya wakaf HAKI menjadi objek wakaf yang sangat mungkin dilakukan di era modern ini. Pembahasan ini bertujuan membuat formulasi baru dari ketentuan wakaf yang penting untuk dibahas dengan pendekatan normatif terhadap sumber-sumber penelitian dari baik UU No. 41 Tahun 2004 tentang Wakaf, Peraturan Pemerintah dan UU terkait serta kitab-kitab fikih dan uṣūl al-fiqh yang relevan. Hasil penelitian ini menyajikan land asan epistemologis dan metodologis diperbolehkannya wakaf Hak Atas Kekayaan Intelektual.***Keywords: wakaf, Hukum Islam, HAKI, UU No. 41 Tahun 200
KAJIAN EPISTEMOLOGIS ILMU UṢŪL AL-FIQH Studi terhadap Pemikiran Abū Isḥāq Ibrāhīm al-Shīrazī al-Fayrūz Abādī
Get PDFThis article intends to conduct epistemological critique of the the Book “al-Luma” that written by Abū Ibrāhīm al-Shīrazī Isḥāq al-Fayrūz Abādī (al-Shīrazī). This paper, trying to explore and criticize the characteristics and knowledge of uṣūl al-fiqh that contained in. There are some important notes: first the thinking of al-Shīrazī on uṣūl al-fiqh is written in the golden era of uṣūl al-fiqh works, that makes the methods and subjects of thought of al-Shīrazī on uṣūl al-fiqh became inspiration for the next generation. Study of content of uṣūl al-fiqh is based on the its method of predecessor leaders. This is proved by the dominance of the comparative method which is used when explores uṣūl al-fiqh of several different leaders view. Second, al-Shīrazī included as experts of uṣūl, which has original thinking and independent. A sharp criticism launched, invite the parties to be impartial towards certain schools of thought. Therefore the presentation of ideas al-Shīrazī on uṣūl al-fiqh is in the sense of kalāmī, because the arguments are built from elements of kalām and prioritize the logic as a tool in assessing and measuring the truth of uṣūl al-fiqh. Third, al-Luma has fulfilled the basics of science both in ontology, epistemology, and axiology.***Artikel ini bermaksud melakukan kritik epistemologis terhadap Kitab al-Luma’ yang ditulis oleh Abū Isḥāq Ibrāhīm al-Shīrazī al-Fayrūz Abādī (al-Shīrazī). Tulisan ini, secara deskriptif berusaha menggali dan mengkritisi karakteristik dan pengetahuan mengenai ilmu uṣūl al-fiqh yang terkandung di dalamnya. Beberapa catatan penting terhadap kitab ini adalah: pertama, pemikiran uṣūl al-fiqh al-Shīrazī dalam Kitab al-Luma’ ditulis pada era keemasan karya-karya uṣūl al-fiqh, sehingga metode dan pokok-pokok pemikiran uṣūl al-fiqh al-Shīrazī menjadi inspirator generasi berikutnya. Kajian materi uṣūl al-fiqh didasarkan pada metode para tokoh pendahulunya, terbukti pada dominasi metode komparatif yang digunakan ketika mengetengahkan materi uṣūl al-fiqh dari beberapa tokoh uṣūl al-fiqh yang berbeda pandangan. Kedua, al-Shīrazī termasuk dalam barisan ahli ushul mutakallimin yang mempunyai pemikiran orisinil dan merdeka. Kritik tajam yang dilancarkan mengajak para pihak untuk tidak condong terhadap mazhab fikih tertentu. Oleh karena itu penyajian pemikiran uṣūl al-fiqh al-Shīrazī dalam al-Luma’ lebih bersifat kalamī, karena bangunan argumentasi yang melibatkan unsur-unsur kalam dan mengedepankan logika menjadi alat dalam menilai dan mengukur kebenaran ilmu uṣūl al-fiqh. Ketiga, al-Luma’ telah memenuhi dasar-dasar ilmu pengetahuan baik secara ontologi, epistemologi, maupun aksiologi.***Keywords: uṣūl al-fiqh, al-Luma’, epistemologi, al-Shīraz
REKONSTRUKSI IJTIHĀD DALAM ILMU UṢŪL AL-FIQH
Get PDFAl-Qur’an and Sunnah, needs of understanding and extracting optimally, so that the contents of law can be applied for the benefit of people. The way- to understand and to extract the contents in these two sources- called ijtihād. Thus, ijtihād is needed on istinbāṭ of law from many arguments of the texts (naṣ), eventhough it is qaṭ’ī in which the uṣūliyyūn have agreed that it is not the area for re-extracting to the law (ijtihādiyyah). The problem in this case is that even a qaṭ’ī argument according to the most of uṣūliyyūn has not been qaṭ’ī argument in the other uṣūliyyūn opinion. Reconstruction of ijtihād becomes an alternative, with some considerations: First, weight and tightening the requirements to become a mujtahid, which is almost impossible controlled by someone at the present time; Second, the increasing complexity of the problems faced by the ummat which is very urgent to get the solution; Third, let the period without ijtihād (vacuum of mujtahid) is contrary to the basic principles of Islamic law are always sāliḥ li kulli zamān wa makān. This paper present to discuss further about the urgency of the reconstruction of ijtihād in the challenge of modernity.***Al-Qur’an maupun sunnah sangat membutuhkan pemahaman dan penggalian secara optimal agar isi kandungan hukumnya dapat diterapkan bagi kemaslahatan umat. Cara untuk menggali dan mengeluarkan isi kandungan yang ada dalam kedua sumber tersebut dinamakan ijtihād. Ijtihād sangat dibutuhkan pada setiap istinbāṭ hukum dari dalil naṣ, sekalipun dalil naṣ tersebut bersifat qaṭ'ī yang oleh para uṣūliyyūn sudah disepakati tidak menjadi wilayah untuk dijitihadi lagi. Permasalahannya adalah bahwa sesuatu dalil naṣ yang sudah bersifat qaṭ'ī sekalipun oleh sebagian besar uṣūliyyūn, belum tentu dipandang qaṭ'ī oleh sebagian uṣūliyyūn yang lain. Rekonstruksi ijtihād menjadi sebuah alternatif, dengan beberapa pertimbangan: Pertama, berat dan ketatnya persyaratan-persyaratan menjadi seorang mujtahid, yang hampir tidak mungkin dikuasai oleh seseorang pada masa sekarang; Kedua, semakin kompleksnya permasalahan yang dihadapi oleh ummat yang sangat mendesak untuk mendapatkan solusi; Ketiga, membiarkan satu periode tanpa ijtihād (kevakuman mujtahid) adalah bertentangan dengan prinsip dasar hukum Islam yang selalu sāliḥ li kulli zamān wa makān. Tulisan ini hadir untuk mendiskusikan lebih jauh tentang urgensi rekonstruksi ijtihād dalam menghadapi tantangan modernitas.***Keywords: ijtihād, qaṭ'ī, ẓannī, uṣūl al-fiq