AHKAM : Jurnal Ilmu Syariah
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Talîl al-Ahkâm dan Pembaruan Ushul Fikih
Full text linkRenewal of Islamic law was necessary to renewal fiqh and ushûl al-fiqh which become the method of determination of Islamic law. Among the classical fiqh issues that can currently be used as the entrance to reform is to perform the renewal talîl al-ahkâm process, namely by making the wisdom and interests as a determinant of the presence and absence of law in a matter.DOI: 10.15408/ajis.v15i1.2844
SUBHAT INCOME OF SHARIA FINANCIAL INSTITUTIONS ACCORDING TO DUAL LAW (Formal and Sharia Law)
No full textThe research aims to determine the purpose of non-halal funds in the business of Islamic finance, as well as a review of the philosophy of Islamic law. The research method uses descriptive qualitative concepts, types of Risert library research, data collection using primary and secondary, and technical data analysis using the analysis contents method, with a measure of benefit (philosophy of Islamic law). The result is that non-halal funds are any income originating from non-halal businesses (al-Kasbu al-Ghairi al-Masyru\u27). Use for the benefit of the ummah or the social interests of the community. While the review of Islamic law philosophy of non-halal funds is if the halal funds are more dominant, then all of these funds become halal, if the halal funds are the same or less, then the percentage of illicit funds must be issued. While the remaining funds are lawful, this is because of General al-Balwa, Raf\u27ul Haraj Wal Hajah al-Ammah, Muro\u27at Qowa\u27id al-Katsrah Wa al-Ghalabah and because of the rules about tafriq shafqah (separating halal transactions from those haram). Subhat income according to dual law, halal according to formal and sub-law according to sharia law
Murder License for Murder in the March; Reiterated in 2013 Approved Islamic Penal Code Regarding Mahdur al- Damm (Deserving Death)
No full textIn the case law of Iran, the punishment for a deliberate murder following the religion of Islam is retribution of the soul (qisas), but in cases, several retaliation orders have been eliminated, of such cases is Murder in the March and it is where a husband observes his wife and a barbarian man committing adultery and then commits the crime of murdering them. About the importance of this discussion, it is worth noting that the Article 302 of Islamic Punishment Code of 2013, also complying with the comment of the noted jurisprudents of Imamiyah, who have considered the murder of the wife and the barbarian adulterer by the husband the exclusion of retribution. Despite all criticisms made in the new Islamic Penal Code, it has again been reiterated and being slightly changed in the surface of the articles, they are still binding in accordance with the Article 630 of Islamic Punishment Code of sanctions sector, for this reason, efforts have been made in this research to study and lay out the aforementioned articles and present the previously conducted studies in this regard, dealing with these legal articles and the possibility to change them in order to resolve this problem. From the perspective of the case law, the Clause "E", the Article 302 of Islamic Penal Code, it can be misused by professional killers and be set forth as the Murder in the March. Although, the legislator has put punishment for Ta\u27zir or "deterrent" in the new law for arbitrary action without permission from the court and also taking measure based on the wrong belief but since in many cases, the perpetrators of honor murders, according to this decree, consider themselves right to commit this murder. It seems that the universality of the above decree has to be reduced and the punishment level for the arbitrary actions in such cases has to be added. The current research studies the well-known comment of the jurisprudents and its critique regarding Murder in the March related Murder License; reiterated in the Islamic Punishment Code approved in 2013 concerning Mahdor al-Adam.
Islamic Law and Women’s Rights in Indonesia: A Case of Regional Sharia Legislation
No full textUnder Indonesia decentralization policy which grants regional governments more authority to manage their own local affairs, some predominantly Muslim regions have passed sharia regional legislation on the ground of popular aspirations and local particularities. It has raised a question of whether the regional autonomy will provide new opportunities for women to promote their rights within closer local governments or it will inadvertently restrain women’s advancement. Answering the question, this paper will firstly discuss the decentralization policy that opens up the opportunity for regional sharia legislation. Then it will examine the legal substance of the so-called perda (sharia-based bylaws) and their impacts on women’s rights. Being influenced by conservative sharia interpretation laden with patriarchal values, these sharia-based bylaws discriminate against women, as reflected in their stipulations regarding women’s familial and social roles, dress codes, curfews, public segregation, and prostitution. The rise of Islamic conservatism during Indonesian democratization and the lack of gender perspectives in the decentralization policies have contributed to such discriminatory regional sharia legislation. Therefore there is an urgent need for religious reform as well as more sensitive gender policies in implementing the decentralization so that the sharia and regional autonomy can go hand in hand to support women’s rights promotion. Kebijakan desentralisasi memberi banyak wewenang untuk mengelola urusan lokal daerah sendiri. Beberapa provinsi dan kabupaten yang mayoritas Muslim telah mengeluarkan peraturan daerah (Perda) syariah berdasarkan aspirasi rakyat dan kekhasan lokal. Fenomena ini telah menimbulkan pertanyaan apakah otonomi daerah akan membuka peluang baru bagi perempuan untuk mempromosikan hak-hak mereka di daerahnya sendiri atau akan menghambat kemajuannya. Untuk menjawab pertanyaan semacam itu, penelitian ini pertama-tama akan membahas kebijakan desentralisasi yang membuka peluang bagi legislasi syariah regional. Kemudian, pemeriksaan substansi hukum apa yang disebut perda syariah tersebut dan dampaknya terhadap hak-hak perempuan. Temuan penelitian ini memperlihatkan adanya pengaruh interpretasi syariah konservatif yang sarat dengan nilai-nilai patriarki sehingga peraturan berbasis syariah ini mendiskriminasi perempuan, sebagaimana tercermin dalam ketentuan mereka mengenai peran keluarga dan sosial perempuan, aturan berpakaian, jam malam, segregasi publik, dan prostitusi. Munculnya konservatisme Islam selama demokratisasi Indonesia dan kurangnya perspektif gender dalam kebijakan desentralisasi baik di tingkat pemerintah daerah dan masyarakat telah berkontribusi terhadap undang-undang syariah regional yang diskriminatif ini. Oleh karena itu, ada kebutuhan mendesak untuk mereformasi interpretasi agama yang konservatif serta kebijakan jender yang lebih sensitif dalam menerapkan desentralisasi sehingga syariah dan otonomi daerah dapat berjalan beriringan untuk bersama-sama mendukung penguatan hak-hak perempuan
Revisiting the Role of Women as Witnesses in Fiqh Justice
No full textThis paper discusses the role of women as witnesses in a court. This is one of debatable issues in Islamic law considering the provision stating that the value of two women’s testimony is equal to one man’s testimony. Based on a more comprehensive discussion and by revisiting the Islamic resources on this issue, this paper concludes that the provision in the hadith, historically, regards heavily on women’s capability and readiness to perform their duties as witnesses. It can be seen in the case of qadzaf where women can be witnesses for themselves (by stating four oaths in the name of Allah). Therefore, in the current development, women’s role as witnesses needs to be reconsidered so that women can appear in the judiciary to play a role in supporting justice. Penelitian literatur (library research) ini bertujuan untuk menganalisa bagaimana pandangan kesaksian perempuan dalam Islam melalui pendekatan analitik terhadap ketentuan dalam fikih keadilan yang ditinjau melalui berbagai berbagai corak diskusi dan referensi yang mendukung penelitian ini. Kesaksian merupakan proses menemukan dan membuktikan kebenaran dalam perkara perdata maupun pidana. Dalam hukum Islam, hal-hal yang membutuhkan kesaksian seperti itu adalah pernikahan dan perceraian yang menyangkut hudud dan qisha. Ada beberapa kriteria khusus dalam memberikan kesaksian. Dalam masalah-masalah spesifik, perempuan tidak diizinkan memberikan kesaksian, diantaranya ialah wilayah hudud dan qisha. Ketentuan lainnya ialah perempuan dapat menjadi saksi di pengadilan, tetapi hanya dalam kasus perdata (transaksi keuangan), dan itupun bobot dua wanita sama dengan satu pria. Apabila merujuk pada makna teks, maka jelas siapa pun dia (wanita) dan kualifikasinya tidak diperbolehkan untuk melayani sebagai saksi dalam kasus pidana. Meskipun secara historis, terbukti banyak wanita cerdas, memiliki kedewasaan emosional, kredibilitas, dan berbagai kemampuan yang memenuhi syarat untuk tampil sebagai saksi dalam kasus-kasus, baik sipil maupun pidana. Masalah kesaksian seorang perempuan tersebut dinilai oleh sebagian orang sebagai salah satu perbedaan yang mensubordinasi perempuan.
FUTURE PACKAGE FINANCING PRODUCTS WITH AKAD MURABAHAH IN THE PERSPECTIVE OF SHARIA ECONOMIC LAW
Full text linkThis research is including legal research, with descriptive qualitative design. The primary data source of this study is Law No. 21 of 2008, Bank Indonesia Regulation No. 07/46/PBI/2005 and DSN-MUI Fatwa No. 04/DSN-MUI/ IV/2000, and Financial Services Authority Regulation. Secondary data sources are derived from the results of interviews with the Syariah BTPN Bank and the required literature of several journals, theses, and books or books related to the thesis.The results of this study indicate that the Future Package Financing Product Practice at BTPN Syariah Bank is inconsistent with Murabahah regulations on Sharia Economic Law in the MUI DSN fatwa No. 4 of 2000 concerning Murabahah. And there are several indicators of problems that are not in accordance with sharia law. Murabahah transactions carried out by the Bank and customers seem forced to do something that is not in accordance with the Murabahah law itself
Pemilihan Umum Menurut Hukum Islam
Full text linkThis article discuss the implementating general election in Islamic law, both the legislative elections, elections of regional heads and presidential elections. Indonesian elections in accordance with the mechanism of the western democracies, so that the election is the only way in choosing representatives and leaders. In the Islamic view of the elections is not the only way but one of the ways to choose a government or leader. Elections according to the Islamic view of the law may permissible, but must be in accordance with the implementation of sharia, not using a mechanical cause many western democracies not helpful.DOI: 10.15408/ajis.v15i1.284
Asuransi Sosial Syariah bagi Muslim Indonesia
Full text linkThe basic concept of the insurance is because people need protection against any incident that occurs in the community such as illness and natural disasters. The article 14 In Law No. 2 of 1992 on Insurance, that social insurance is a type of insurance to the implemented by the government for public welfare. The current population is Moslem Indonesia reached 80%, therefore, the Indonesian Muslim community needs the systema syariah social insurance. The system of syariah social insurance where there are 2 (two) products, where there are participants and savings accounts tabarru’ and as managers by the BUMN (state corporation) in law No. 2 of 1992 on Insurance.DOI: 10.15408/ajis.v15i1.285
Penyelesaian sengketa Kepailitan Menurut Hukum Perbankan Syariah
Full text linkBased UUPA No: 3 of 2006 related to its jurisdiction to examine cases of economic disputes sharia and based PERMA No.2 Year 2008 concerning Law Compilation of Islamic Economics was decided by the Supreme Court refers to the Law No: 27 of 2004 pointed to the Commercial Court. Though Religious of Court that have the authority dispute bankruptcy contains elements of Islamic economics, including Islamic banking. In Bankruptcy Decision No: 7/Pailit / 2011/PU. Commerce JKT PST strengthened MARI Decision No: 346 F/PDT.SUS/2011 did not consider the existence of PERMA No: 2 of 2008 on the specified Economics Law Compilation Supreme Court.DOI: 10.15408/ajis.v15i1.285
Government Policy on Zakat and Tax in Indonesia
Full text linkNew Order Government tends to consider as zakat and tax liabilities are different. There is an exciting development in the era of reform with the passage of Act No. 38 of 1999 on the Management of Zakat and converted into Act 23 of 2011. It seems that the government has to have the desire to accommodate the charity as potential aspects to reduce taxes. Moreover, the idea of integrating the zakat and taxes in one more incentive system sounded. If this is true, the government may implement two points of maqâshid al-syarî’ah, namely hifzh al-dîn and hifzh al-mâl. DOI: 10.15408/ajis.v15i1.2841