AHKAM : Jurnal Ilmu Syariah
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The Study of The Validity of The Surface Structure of Holy Quran
No full textThe validity of the surface structure of the Holy Qur\u27an is one of the most important Qur\u27anic debates, which also affects the issues of Islamic law. The meaning of surface structure of the Qur\u27an is that the surface structure of the Qur\u27an is understandable to every reader and listener, as well as any human text, and that which man understands the surface structure of the Qur\u27an by means of verbal and illogical indications. The current paper examines the validity of the surface structure of the Holy Quran, following expanding the conceptual subject of the research. Given the thematic documents presented, this is a descriptive-analytical paper with library sources data collection tool. The findings indicate that: The most important reason for believing in the validity of the Holy Qur\u27an surface structure is that this holy scripture includes the plan of human happiness in the world and the Hereafter. Therefore, if the surface structure of the Holy Quran is not justified, how one can use its surface structure to answer difficult questions that limited human reason is incapable of answering. In addition, the Holy Qur\u27an, although revelation and has been revealed by God, but because it is revealed in the form of words, it is governed by the principles and rules governing all languages, among which are the validity of their surface structure for those familiar with the language. Keabsahan struktur permukaan Al-Qur\u27an adalah salah satu perdebatan Al-Qur\u27an yang paling penting karena mempengaruhi masalah hukum Islam. Makna struktur permukaan Al-Qur\u27an adalah bahwa struktur permukaan Al-Qur\u27an dapat dipahami oleh setiap pembaca dan pendengar, serta teks manusia mana pun, dan apa yang dipahami manusia oleh struktur permukaan Al-Qur\u27an dengan cara indikasi verbal dan tidak logis. Penelitian ini meneliti validitas struktur permukaan Al-Qur\u27an, dengan memperluas subjek konseptual penelitian. Mengingat dokumen tematik yang disajikan, pendekatan deskriptif-analitis dengan alat pengumpulan data sumber perpustakaan. Temuan menunjukkan bahwa: alasan paling penting untuk percaya pada validitas struktur permukaan Al-Qur\u27an adalah bahwa kitab suci ini mencakup rencana kebahagiaan manusia di dunia dan akhirat. Karena itu, jika struktur permukaan Al-Qur\u27an tidak benar, bagaimana seseorang dapat menggunakan struktur permukaannya untuk menjawab pertanyaan-pertanyaan sulit yang membatasi akal manusia. Selain itu, Alquran, meskipun wahyu dari Allah, tetapi karena diturunkan dalam bentuk kata-kata, diatur oleh prinsip dan aturan yang mengatur semua bahasa, di antaranya adalah validitas struktur permukaan untuk mereka yang terbiasa dengan bahasa
Otentisitas Konsep al-Murâbahah Di Bank Syariah
Full text linkThe aim of this research is to returning the authenticity of al-murâbahah in syariah bank. The method of this research is qualitative library method with symbolism interaction approach. The problem of this research is an unauthenticity of al-murâbahah in syariah bank because there is no trading. Al-murâbahah in syariah bank was operated base on funding. So that al-murâbahah in syariah bank can be called unauthentic. The urgency to returning the authenticity of al-murâbahah is to obey the syariah, to make someone who operated al-murâbahah in syariah bank did’n have a split of thinking, to built a correspondence thruth and coherence thruth in Islamic civilization.DOI: 10.15408/ajis.v15i1.285
The Ulama Perspective toward The Status of Qirâat Sab’ah
Full text linkThis article is a preliminary attempt do discuss and trace the status of qirâat sab’ah from the perspective of ulama. The writing of this article is done based on library research. The data, concept and theory for this writing are taken from ideas, concepts and theories written by ulama as stated in the list of references at the end of this article. The result of the analysis in this article indicates two main things related to the status of qirâat sab’ah, there are qirâat sab’ah is recognized as qirâat mutawâtir and as qirâat mutawâtir, it has fulfilled the criteria as proposed by well-known Islamic ulama.DOI: 10.15408/ajis.v15i1.2842
Law Enforcement in Islam
Full text linkThis article explains that the theory of Lawrence Friedman, known as the Three Elements of the legal system in law enforcement there is a significant short age, when compared with the theory contained in the Qurân, where it is explained that law enforcement should be no element of awareness of society itself, as enshrined in the story of Prophet Ibrahim and Ismail. To uphold justice not only includes three elements or pillars, but also the equally important need to incorporate elements of the law society or the legal awareness of the society itself. Law enforcement will not be performing well, if the suspect does not have the awareness of the importance of justice as law and crown law purposes DOI: 10.15408/ajis.v15i1.284
Perbudakan dalam Hukum Islam
Full text linkIslamic law emerged in the era of slavery. Slavery is one of the pillars which depends the economic life. Islam does not frontally abolish slavery. Islamic law provides solutions gradual liberation of slaves. Some illegal acts be sanctioned by an obligation to free a slave. Today, many practice similar to slavery. And this requires the completion of a solution in accordance with sharia corridor.DOI: 10.15408/ajis.v15i1.285
PENGHULU AND MARRIAGE PROBLEMATICS OF BOUNDARY SOCIETY IN ENTIKONG AND SEKAYAM WEST KALIMANTAN
Full text linkThis study focuses on the problem’s task of Penghulu about registering marriages and problems of unregistering marriages in the border areas of Indonesia and Malaysia, especially at Entikong-Sekayam, West Kalimantan. Communities in the area complained about the absence of KUA Staff which caused them not to receive maximum service. While on staff’s KUA perception, they have worked but the community does not want to adjust to them, such as obeying the applicable provisions. There is a possibility of a gap between written law as a reference for KUA Staff and customary law for communities. With the law in action approach, it’s found legal, social, economic, and political factors that cause marital problems in the border area
Hukum Keluarga Islam Dalam Potret Interrelasi Sosial
Full text linkIslamic Family Law has been studied for long time in many Faculties of Sharia. The need of establishing the Faculties itself was due to the existing social need: producing judges for Peradilan Agama (Islamic Court). It may be true, because of that reason the tendency of studying Islamic Family Law is almost going “no where”. The core of the study is running on the redundant condition. This writing tries to present an alternative sample to minimize redundancy. At the same time, the writing supports and strengthens the need for empirical legal research by using and correlating the law to social sciences. The substance of the writing describes the correlation between Islamic Family Law and some social factors in a comparative modelDOI: 10.15408/ajis.v15i1.2846
THE STATE AS AN ESSENTIAL VALUE (ḌARŪRIYYĀT) OF THE MAQĀṢID AL-SHARĪ‘AH
No full textMuslim scholars have mainly considered the maqāṣid al-sharī‘ah within three categories: ḍarūriyyāt (the essentials), ḥājiyyāt (the complementaries) and tahsīniyyāt (the desirables or the embellishments). The concept of maṣlaḥah is meant to protect the maqāṣid al-sharī‘ah (the higher objectives of sharī‘ah), which consist of seven essential values, namely religion, life, intellect, lineage, wealth, honour and state, all of which promote the people’s welfare and prevent all kind of evils. They are considered essentials because neglecting them would cause total social disruption and anarchy. Even though classical scholars considered the darūriyyāt to be six in number, this article suggests that the value of “state” be added to this list. The values in the darūriyyāt category must be upheld and protected from any real or unexpected threats either by maintaining the essentials or removing the disruption. The concept of state is just as essential as the other six values, for without it, all of them would be endangered and considered incomplete. Therefore, the “state” value guarantees the continued existence of other values. In this paper, the author argues that this value should be regarded as a seventh essential value. Para cendekiawan Muslim telah mempertimbangkan maqāṣid al-sharī‘ah dalam tiga kategori: ūarūriyyāt (esensi), ḥājiyyāt (pelengkap) dan tahsīniyyāt (keinginan atau hiasan). Konsep maṣlaḥat dimaksudkan untuk melindungi maqāṣid al-sharī\u27ah (tujuan yang lebih tinggi dari syariat), yang terdiri dari tujuh nilai esensial, yaitu agama, kehidupan, kecerdasan, garis keturunan, kekayaan, kehormatan dan negara. Semuanya bermaksud kesejahteraan rakyat dan mencegah semua jenis kejahatan. Mengabaikan hal itu akan menyebabkan gangguan sosial dan anarki total. Meskipun para sarjana klasik menganggap darūriyyāt berjumlah enam, penelitian ini menunjukkan bahwa nilai "negara" ditambahkan ke daftar ini. Nilai-nilai dalam kategori itu harus dijunjung tinggi dan dilindungi dari ancaman nyata atau tidak terduga, baik dengan mempertahankan esensi atau menghilangkan gangguan. Konsep negara sama pentingnya dengan enam nilai lainnya, karena tanpa itu, semuanya akan terancam dan dianggap tidak lengkap. Oleh karena itu, nilai “negara” menjamin keberlanjutan keberadaan nilai-nilai lain. Peneliti berpendapat bahwa nilai ini harus dianggap sebagai nilai esensial ketujuh.
Outgroup Contact in the Process of Leaving Terrorism Qualitative Study of Deradicalization and Disengagement Among Former Jamaah Islamiyah Members in Indonesia
No full textLeaving terrorism is a real thing that happened among Indonesian terrorists. Nevertheless, some experts and laypersons often do not believe that terrorists will leave their groups and their ideology. This study scrutinized leaving terrorism among Indonesia terrorists and push factors that lead to their transformation to be moderate and refuse violence in the pursuit of their goals. This study is based on interviews with five members Jamaah Islamiyah and twenty-five people that are related to them from friends and families. This study confirms that out-groups contact, including the targeted out-groups contact, becomes an important push factor for the subject to leave terrorism. Banyak ahli dan masyarakat umumnya tidak percaya bahwa teroris dapat meninggalkan ideologi dan kelompoknya. Penelitian ini mengkaji tentang beberapa mantan teroris Jamaah Islamiah yang meningalkan kegiatan teror serta kelompoknya. Selain itu, penelitian ini menjelaskan faktor yang mendorong perubahan mereka menjadi kaum moderat dan bahkan menolak kekerasan sebagai cara meraih tujuan politik dan keagamaan. Penelitian ini menggunakan metode kualitatif dengan wawancara mendalam dan telaah literatur sebagai instrumen utama pengumpul data dan informasi. Narasumber penelitian ini adalah lima mantan anggota Jamaah Islamiyah dan dua puluh lima orang yang dianggap memiliki kaitan yang relevan dengan kelima orang tersebut. Temuan penelitian menjelaskan bahwa kontak dengan individu di luar jaringan merupakan faktor pendorong krusial yang mendorong individu keluar dari jaringan dan ideologi tero
Criticism of Gender Mainstreaming according to Abdul Karim Zaidan in "Al-Mufassol Fi Ahkam Al-Mar\u27ah wa Bayt Al-Muslim"
No full textAbstractGender Mainstreaming is an action originated from feminism movement closely related to society changes that involves regulation changes, social, economy, politics, and culture. Study about gender issue with all kind of topic that related to religion, especially in Islam, is always catchy to be discussed. In this case, Abdul Karim Zaidan as Islamic jurist in his work “Al-Mufassol Fi Ahkam Al-Mar’ah wa Bayt Al-Muslim” discusses about a life of a woman as a family member as well as a part of society, he carries out academic problem to create an outcome that concern with changing of times, with the aim of reintroducing comprehensively to Moslem women and all Moslems about Islamic Law on women and Islamic household as taught in Islam, and clearly explaining about the rules of life of Moslem women and Moslem family