Justicia Islamica (Journal)
Not a member yet
356 research outputs found
Sort by
Birokrasi Pemerintahan Dalam Perspektif Ekonomi Islam
No full textIn economic activities, the government has a very important role in allocating and distributing economic resources for the greatest prosperity of its people. In addition, the government also has a role as a tool for economic stabilization. But, these roles of government is not functionless properly. One of the reasons is the corrupt practices of bureaucracy.The scholars do a lot of studies about how to make the bureaucracy work unimpeded by corrupt practices. The same study is done by Muslim scholars and economists. They offer new alternatives based on Islamic law and Shari’ah. Shari’ah demanded to its adherents to act professionally in the process displaying neatness, correctness, order, and regularity. From this point of view, the paper would examine how Islamic economic perspective has a study on the duties of a government, especially in carrying out its functions, namely: allocation, distribution, and stabilization
Fikih Mayoritas versus Fikih Minoritas: Melacak Akar Konflik Sosial atas Nama Syari’at
No full textThe basic character of fiqh is essentially relative, flexible and elastic. This character is visible when fiqh must adapt to social and cultural conditions of geographic areas that far from the birthplace of Islam. However, the basic character of fiqh is denied by some Muslim groups. They want to uniform fiqh according to their their interpretation that are considered more authentic and closer to the middle east fiqh format, centers the birth of Islam. The implication then is the "truth claims" which result in social conflicts in the name of religion. This paper is going to explore the argument how fiqh should be developed in accordance with Muslim plurality. This writing is framed in the context of dialog between the fiqh of majority and minority. The two of fiqh format often conflict and result social disharmony
Kejahatan Perkosaan Dalam Bingkai Politik Hukum Pidana
No full textCriminal act of rape is one type of violent crime to woman. In the development of this crime is no longer seen as solely a moral offence. But inside it has touched on the anger and violence problem which is considered a violation and negation HAM. Based on the development this, planner group new penal code in looking need to quicly change formulation a criminal act of rape. That is no longer the sense as in the formulation Section 28 penal code (WvS), but expanded in accordance with the development and future state. Through political policy or criminal law, formulations have been made a criminal act of rape is more appropriate to contemporary situations and this formula has been placed in section 423 hhe draft new penal code which is currently awaiting approval from the legistilative assembly
Kontribusi Imam al-Nawawi Dalam Pengembangan Madhhab Shafi'i
No full textIn the history of Shafi'i’s madhhab, the figure of Imam al-Nawa wi has a very significant role. The results of his ijtihad is always used as a Shafi`iyah scholar reference, even when the scholars differed in opinions, then his idea regarded as "the end" of that difference dispute. This paper, intended to explore why the figure of al-Nawa wi have such a privileged position in the madhhab Sha fi'i. Through the historical approach, the author have found the answer to that. First, al-Nawa wi is seen as a unifier Shafi'i’s madhhab. In his hands, two school of Shafi’i madhhab, Khurasan and Iraq can be reconciled. Second, Al-Nawa wi have managed to put the principles tarjih, to select the strongest opinion from a variety of opinion among al-Sha fi'i’s madhhab. Therefore, al-Nawawi is known as the al-mujtahid al-murajjih or mujtahid al-tarjih, the mujtahid who are not just memorize the ijtihad of Imam al-Shafi’i, but know the sources of Imam al-Shafi’i’s opinion, able to describe and explain his opinion, make an analogy (qiyas) related to his opinion in problem solving, even select a strong opinion among opinions that exist
Eksistensi Penerimaan (Qabul) Dalam Akad Wakaf
No full textThis paper is to describe core problem of acceptance (qabul) of wakaf transaction which Islamic law schools compare. There are several analysis statements releted to acceptance (qabul) of wakaf. At least, there are two mainstreams statements which each of them points out, one says that prerequisites are important and one states vice versa. In its own Islamic schools, there are, even, different theses. A lot of spcialists seem to accept school which considers acceptance as prerequites of wakaf. Acceptance of wakaf substantially classifies that properties donated for religious (wakaf) or community use and donator declared officially will not be taken off for good. It goes with wakaf regulation (law) in Indonesia which states that wakaf properties cannot be cancel out
PERAN AL JAM'IYATUL WASHLIYAH DALAM MEREVITALISASI MADHHAB SHAFI'I DI ERA KONTEMPORER
No full textAl Jam”˜iyatul Washliyah terus memantapkan diri sebagai organisasi yang menganut madhhab Shafi”˜i sejak didirikan. Memasuki millenium ketiga, sebagian pendukungnya menilai bahwa Al Washliyah jangan hanya berpegang pada satu madhhab dengan mengabaikan madhhab-madhhab fikih Sunni lain. Sebab itu, muncul gerakan untuk mengubah asas organisasi dalam bidang hukum, dan usaha itu berhasil hingga asas organisasi sempat mengalami pergeseran redaksi sejak tahun 1997, dari “bermadhhab Shafi”˜i” menjadi “mengutamakan madhhab Shafi”˜i.” Akan tetapi, Muktamar XXI Al Washliyah tahun 2015 mengukuhkan kembali madhhab Shafi”˜i menjadi satu-satunya asas organisasi dalam bidang hukum Islam yang merupakan wujud kesetiaan Al Washliyah terhadap madhhab Shafi”˜i. Dengan menggunakan pendekatan sejarah dan metode analisis isi, artikel ini akan mengkaji peran Al Washliyah dalam memerkukuh madhhab Shafi”˜i di Nusantara. Artikel ini mengajukan temuan bahwa geneologi ulama-ulama Al Washliyah dalam bidang fikih Shafi”˜i menyambung kepada ulama-ulama Shafi”˜i Masjid al-Haram, Makkah yang akhirnya menyambung kepada Imam al-Shafi”˜i. Al Washliyah melalui Dewan Fatwanya juga menghasilkan produk-produk fatwa yang kental dengan tradisi Shafi”˜i dan dijadikan pedoman konstituennya. Keberadaan lembaga fatwa, karya-karya fikih ulamanya, serta pengajaran madhhab Shafi”˜i di lembaga-lembaga pendidikannya yang ditopang oleh kegiatan dakwah, amal sosial, dan pemberdayaan ekonomi, telah menjadi strategi Al Washliyah dalam melestarikan madhhab Shafi”˜i di Nusantara
Reformulasi Bangun Sistem Ekonomi Islam
No full textThe idea of this paper came from the many phenomenas of economic problem occuring in various part of the world that become increasingly serious. Both economis school of capitalist and socialist was not able to provide solution for the increasingly complex economic issues. This condition raises expectation for an alternative economic system that is able to resolve economic problem. Current discourses about Islamic economic system sound relevance and begin to be studied to resolve the economic problem. Through the study and reconstruction of the history of Islamic economy, it shows that system of Islamic economy does exist legally and de facto. Now, our job is to formulate the form and concept of Islamic economy that can be accepted as an alternative economic system in the world. The formulation of the concept and theory of Islamic economy can take two alternatives: firstly, through revision of the old theory of Islamic economy in accordance with the principle and characteristic of Islamic economy, secondly, the recontruction of history through the Islamic economic thought, so that it can gave birth new Islamic economic system
Nafkah Anak Pasca Perceraian menurut Abu Zahrah dan Implikasinya bagi Pelaksanaan Hukum Islam di Indonesia
No full textThis paper discusses Abu Zahrah's views on child maintenance after divorce to read critically about the concept in Islamic law in Indonesia. From the exploration of the theoretical framework and library data found, it can be concluded that; First, Abu Zahrah is more likely to use and explore the ideas raised by Abu Hanifah and his followers rather than the ideas of the other three Imam (Malik, Shafi'i, and Ah}mad) for reasons not only because the ideas and theories of Abu Hanifah and his followers tend to be moderate when compared to others but also because these ideas are ideal ideas for the sociological society of Egypt at that time; Secondly, child maintenance, in Abu Zahrah's view, is not independently explored because the burden of maintenance is always related not only to children, grandchildren, and so on ('awlad) or vice versa but also relates to hawash which has a relationship with muharramiyah and mawarith kinship which can be operated in various ways
Insidad Bab al-Ijtihad dan Pengaruhnya Terhadap Madhhab Shafi’i
No full textThis work is based on historcal Islamic legal development especially discourse of closing ijtihad ’authority’. Moslem and non-moslem specialist writers sure that this discourse happened pasca a’immat al-madhahib phase. This phase refers to the era when the creative thinking is stagnant. Amount of Shafi’ithe ulama> who state a binding ruling in religious matters of closing ijtihad authority, according to them, are responsible. This paper is to show that closing ijtiha>d ’authority’ discourse (insidad bab al-ijtihad) begins from the times when al-Ghaza>li>, al-Ra>fi’i>, and al-Nawa>wi> clasify mujtahid prerequsites. Their ’mujtahid qualifications’ are efforts which can close ijtiha>d ’authority’ (bab> al-ijtiha>d). Mujtahids did do Ijtiha>d as a creative thinking such as insha>’i> and intiqa>’i>. But they did this as mujtahid muntasib, mujtahid fi> al-madhhab or al-mujtahid al-murajjih} as a different level from mujtahid mustaqill. As}ha>b al-Sha>fi”˜i> such as al-Muzani>, al-Buwayt}i>, a-Juwayni>, al-Shayra>zi>, al-Ghaza>li>, al-Ra>fi”˜i> and al-Nawa>wi> standardize istinba>t} method which Sha>fi’i> formulated
URGENSI UNDANG-UNDANG PERKAWINAN DALAM MEMBENTUK KELUARGA HARMONIS
No full textSudah empat puluh tahun lebih Undang-Undang Nomor 1 Tahun 1974 tentang perkawinan berlaku bagi seluruh warga negara Indonesia termasuk umat muslim. Hanya ada beberapa perundang-undangan dan peraturan yang dikeluarkan setelah undang-undang tersebut, sebut saja Undang-Undang Nomor 10 Tahun 1983 tentang izin perkawinan dan perceraian bagi pegawai negeri sipil dan Inpres Nomor 1 Tahun 1991 tentang kompilasi hukum islam, yang kesemuanya hanya merupakan catatan kaki dan pelengkap dari Undang-Undang Nomor 1 Tahun 1974. Jika Undang-Undang Nomor 1 Tahun 1974 ditelaah pasal demi pasal, kita akan menemukan beberapa pasal yang harus disoroti dan perlu mendapat perhatian kaitannya dengan jaminan terhadap semua unsur yang berkaitan dengan perkawinan dan keluarga, jika dikontekstualisasikan dan dilihat relevansinya dengan isu-isu gobal yang beredar dan kebutuhan umat muslim akan peraturan yang mengakomodasi dan tidak mengekang kebutuhan umat. Tujuan perkawinan disebutkan dalam pasal 1 bersama dengan definisi perkawinan, kemudian dijelaskan lebih banyak pada penjelasan undang-undang tersebut. Kelemahan dari Undang-Undang Nomor 1 Tahun 1974 ini tidak ada bab yang memuat pasal-pasal sanksi atau ketentuan pidana sebagaimana undang-undang lain. Memang Undang-Undang Nomor 1 Tahun 1974 adalah undang-undang tentang perkawinan yang sepenuhnya masalah perdata, tetapi apabila undang-undang tersebut dilanggar sedangkan sanksinya sangat ringan, tidak ada sama sekali, atau harus didukung oleh undang-undang lain untuk menghukum pelanggar (seperti dalam kasus perkawinan di bawah umur yang pelanggarnya tidak bisa dipidana kecuali dengan menggunakan Undang-Undang Nomor 23 Tahun 2002 tentang perlindungan anak) maka apakah undang-undang tersebut bisa dikatakan menjamin tujuan perkawinan? Berdarkan hal tesebut, dalam tulisan ini akan mengurai tentang apakah tujuan perkawinan dalam perundang-undangan perkawinan sesuai dengan tujuan perkawinan yang ada di nash dan hukum Islam? apakah perundang-undangan perkawinan menjamin tujuan perkawinan? apa konsep perundang-undangan perkawinan yang sesuai dengan konteks sekarang dan apa saja yang harus direvisi jika Undang-Undang Nomor 1 Tahun 1974 akan diamandemen