Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan
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Revitalisasi hukum waris Islam dalam penyelesaian kasus sengketa tanah waris pada masyarakat Sasak
Full text linkThe inheritance issue is considered crucial to evaluate since it is closely related to inheritance transfer from the deceased to the living family and death is natural and common phenomenon. This research aims to investigate the inheritance legal system, the factors influencing the land dispute cases and the revitalization of Islamic legal system to reach a settlement of this land dispute issues. This field research employs qualitative approach using field and library research with socio-legal approach. The research data is categorized into two, primary and secondary data. The data was obtained using observation technique, interview, and doccumentation. The results indicate that: First, the distribution of inheritance land is conducted in different ways such as grants,, discussion, and faraid. Second, the factors influencing the land dispute cases are greed and lack of information about inheritance legal system, so the society do not know the legal system related to the inheritance. Third, revitalization is important because it is ruled out in Islamic teachings and is considered absolute for Islam society. This research conludes that Islamic Inheritance legal system is the best alternative to reach a settlement of land disputes in Sasak community.
Pendekatan kriminologi dan gender terhadap model kurikulum pembinaan narapidana anak kelas I Blitar
Full text linkThis study is aimed to elaborate the criminology and gender approaches taken to provide curriculum material contents in forming curriculum models for fostering child detainees in the child prison. Using legal and conceptual approaches, this study elaborates the findings as follows: in the criminology perspective, to provide curriculum material contents in forming curriculum models for fostering child detainees in child prison is by using religious approach, completing facilities and infrastructures, optimizing employee roles, applying formal education in prison, giving treatment and health care, supporting for the creation of social recovery, giving remission of crimes and assimilated opportunities including a leave to visit family or parole and a leave before being released. Whereas, in the gender perspective, it is by not distinguishing between sexes during the treatment to them. In addition, the final result of the curriculum model formation for fostering child detainees in child prison of LPKA (Child-specific Guidance Institution) in Blitar can be referred to as; the treatment system for correctional students in prison. This system consists of input in the form of an initial stage of 0 to 1/3 course with an administrative orientation pattern; the advanced stage consists of 1/3 to ½ course and ½ to 2/3 course; the final stage is 2/3 to any uncertain course stage with the achievement of correctional goal that is social reintegration: live, life, livelihood
Justifikasi hukum Islam atas pajak dalam perspektif hukum dan ekonomika
Full text linkIn the earliest period of islam, islam introduced jizya, kharaj, and 'ushr as taxes. In its development, taxes are expanded into more complex types such as: income tax, value added tax, land tax, and customs. This expansion of tax base requires justification of how extent islamic law covers scope for expansions of tax base. This paper uses a law and economics approach to examine the range of islamic law to conform scope for expansions of tax base. The paper scrutinises in advance a common dilemma between Islamic law and law and economics in dealing with taxes: budgetair and deadweight loss. To achieve welfare, good taxes concern several aspects, among other: a large number of tax object, cross demand elasticity, a impact of reducing the gap, and low cost administration
Telaah ulang wacana haid dan istiḥāḍah pada akseptor keluarga berencana
Full text linkPenetapan hukum darah pervaginam dalam Islam secara umum menggunakan paradigma yang dapat disebut haid-cum-istiḥāḍah. Paradigma ini bertitik tolak pada identifkasi darah haid terlebih dahulu dengan melihat batas minimal, batas maksimal, atau berdasarkan karakter darah. Apabila tidak memenuhi syarat yang telah ditetapkan madhhab fiqh, maka darah disebut sebagai istiḥāḍah. Paradigma ini menjadi rancu ketika dihadapkan dengan ketidakteraturan menstruasi yang dialami akseptor KB hormonal. Darah pervaginam yang terjadi tidak dapat disebut sebagai haid baik menurut medis maupun literatur fiqh. Artikel ini menawarkan paradigma alternatif yang disebut istiḥāḍah-cum-haid. Sebuah paradigma yang merupakan hasil integrasi tiga kutub: interpretasi turāth, keilmuan medis, dan pengalaman empiris akseptor KB hormonal. Dialog ketiga kutub tersebut dibingkai dengan kerangka berpikir Loay Safi yang disebut Unified Approach to Textual and Contextual Analysis. Data penelitian ini dikumpulkan melalui kajian kitab-kitab fiqh perbandingan dan wawancara dengan 70 akseptor, 1 dokter spesialis kandungan, 5 bidan, dan 4 praktisi akademik kesehatan. Paradigma alternatif sebagai hasil penelitian ini menyatakan bahwa darah pervaginam pada akseptor langsung ditetapkan sebagai istiḥāḍah. Tahap berikutnya berupa penetapan hari-hari haid bagi akseptor KB berdasar fiqh madhhab terkait ketentuan hukum mustaḥāḍah. The legal inference of vaginal blood in Islam generally adopts the paradigm called haid-cum-istiḥāḍah. The paradigm starts with the identification of menstrual blood by looking at minimum limit, maximum limit, or by blood characters. When the blood fails the requirements established by madhhab fiqh, it turns to the so-termed istiḥāḍah. The paradigm tends to be confusing when confronted with menstrual irregularities that happened on hormonal acceptors. The vaginal blood could not be categorized as menstrual by medical or fiqh literatures. This article offers an alternative paradigm called istiḥāḍah-cum-haid wich is built upon three building blocks namely: turāth interpretation, medical considerations, and empirical experiences of hormonal acceptors. These three building blocks were underpinned by Loay Safi’s thought called Unified Approach to Textual and Contextual Analysis. The data of this research were collected through studies on comparative fiqh literatures and interviews with 70 acceptors, 1 obstetrician-gynecologist, 5 midwifes, and 4 academicians in the field of medication. This alternative paradigm urges that vaginal blood acceptors treated as istiḥāḍah. Next to istiḥāḍah identification, is the establishment of menstruation days for acceptors based on fiqh madhhab related to mustaḥāḍah rules.
Method of law istinbath jama'ah al-Nadzir: determination of the beginning of the month of Ramadhan
No full textThe focus of this research is to reveal the method of istinbath jamaah al nadzir law in determining the beginning of the month. The method research is used descriptive with a qualitative approach. Data was collected by interview to the leadership of jamaah al-nadzir and jamaah al-nadzir society. Prophet bequeathed early determination method can be determined by methods rukyah (saw) and hizab (counting) months. The results showed that jamaah al-nadzir determine the beginning of the month with rukyah method (see) and hizab (counting) in contrast to a predetermined previous scholars. Leaders of jamaah al-nadzir is an absolute determinant beginning and end of the month to see some of them looking directly lunar and see the sea level at high tide and low tide.
Aplikasi teori sadd al-dzarī‘ah dan fatḥ al-dzarī‘ah ke dalam peraturan TIPIKOR di Indonesia
No full textThe starting point of use between sadd and fatḥ is al-dzarī‘ah. In Madhab Mālik and Ḥanbālī, al-dzarī‘ah is prohibited and recommended. Al-Qarafī of Madhab Mālik and Ibn al-Qayyim of Madhab Hanbalī mention al-dzarī‘ah sometimes forbidden (called sadd al-dzarī‘ah) and are sometimes told (called fatḥ al-dzarī‘ah). In the study of fiqh jināyah (Islamic criminal law), the theory of sadd al-dzarī'ah and fatḥ al-dzarī'ahis still open to its development space, given the many ways in which criminal acts are carried out, such as corruption in Indonesia which has been rooted among officials. While the eradication is not maximal and requires a comprehensive set of regulations, so that various gaps in corruption in Indonesia can be indicated and all forms of disobedience to the state and people's welfare can be overcome because they contain greater values of maslahah. The two theories of Islamic criminal law, especially regarding sanctions for corruption, can be made possible in the law of eradicating corruption in Indonesia, thus creating anti-corruption laws in a stronger law enforcement process.
Care ethics of women as institutionalization of equality and peace building at grassroots level in West Java
Full text linkThis paper is based on the background that peace is a necessity which should always be maintained. Surveys often show West Java as a province with the highest cases and events of discrimination compared with other regions in Indonesia. However, people of West Java have established many peace building movements at central and grassroots levels. Interestingly, peace building movements are often started by women. Peace building can be an area of gender equality. This study was a qualitative study with in-depth interview and observation. The research result showed that women with care ethics who joined peace building were able to contribute as strong social glue in the field. The care ethics of women in their activities also institutionalized equality
Paradigma baru fiqih perdagangan bebas: Dialektika ulum al-din dan hukum negara
Full text linkThe people of the world (Muslim) enter a new era where between free countries do trade relations without any customs duties, this is called free trade. Everything is governed by market players who have strong capital, rooted in the concept of capitalism. Although Islam advocates seeking as much treasure as you live forever, however, Islam does care about each other. With the advent of free trade, what should the Indonesian state do? Do you have to sacrifice the withdrawal of customs levy which has been the country's income? How does Islam see this? What is the concept that offer fiqih about free trade? The key problem must be between the science of religion with the state so that the policies taken by the state bring maslahat to millions of Indonesian people
Kontroversi hukum cadar dalam perspektif dialektika syariat dan adat
Full text linkAbstractThe debate of wearing veil happened since Sahabah having different opinion in translating the meaning of hijab (ayah that contains of commandeering women to cover their body) itself. This difference about wearing veil makes us to discuss more from fiqh perspective. It is about covering women’s body from other man (ajnabi). The great religion teacher (ulama) said that the rule of using veil is divided into three parts. They are Must (wajib), Sunnah (sunah), Mubah. Some of them said that veil (cadar) only for fashion or habitual. There is no relation between wearing veil with sharia. Another opinion, such as the Great Religion Teacher of NU (Nahdatul Ulama) said that women should wear veil. In conclusion, the wearing of veil is a khilafiyah problem among the Great Religion Teacher. The wise step to face it that receiving many kinds of opinions about wearing veil. The pro side should not feel the best among others. the cons side also should not blame the pro side. Each of them might not use their law and policy to obstruct other group to obey their rule based on their understanding and believing, because it is guaranteed by the constitution of 1945. Wearing veil or not is a privilege for each woman and it is already guaranteed by the constitution itself. For woman who wearing veil, they should be flexible. It means, in certain condition, they need to open their veil.Keywords: veil, woman, aurat, sharia, khilafiyah. Abstrak:Perdebatan tentang cadar telah terjadi sejak masa para sahabat saat mereka berbeda pendapat dalam menafsiri ayat h}ijab (ayat yang berisi perintah menutup aurat bagi perempuan). Perbedaan ini kemudian merambah pada ranah fikih tentang aurat perempuan yang harus ditutupi saat berada di hadapan laki-laki lain (ajnabi). Dari penulusuran pendapat para ulama, hukum memakai cadar setidaknya terbagi menjadi tiga; wajib, sunah dan mubah. Ada sebagian ulama yang berpendapat cadar hanyalah merupakan fashion atau kebiasaan (adat). Cadar masuk dalam ranah budaya yang sama sekali tidak berkaitan dengan syariat. Penulusuran terhadap pendapat para ulama Nusantara yang kitab-kitabnya banyak dikaji dan dijadikan rujukan oleh muslim Nusantara, terutama kalangan pesantren yang bercorak Nahdlatul Ulama (NU) menunjukkan bahwa para ulama Nusantara banyak yang menganjurkan pemakaian cadar. Dari sini dapat disimpulkan bahwa cadar merupakan permasalahan khilafiyah di kalangan para ulama. Sikap yang paling bijak dalam menanggapi permasalahan ini adalah saling menghargai berbagai macam pendapat yang ada. Kelompok yang pro dengan pemakaian cadar hendaknya tidak merasa pendapatnya paling benar, sehingga menyalahkan kelompok lain yang tidak sepakat dengan pemakaian cadar. Demikan pula sebaliknya, kelompok yang tidak sepakat dengan cadar juga tidak boleh menyalahkan kelompok yang memakai cadar. Masing-masing juga tidak boleh menggunakan kebijakan dan kekuasannya untuk menghalangi kelompok lain menjalankan ajaran agamanya sesuai yang dipahami dan diyakininya, karena menjalankan ajaran agama sesuai yang dipahami dan diyakini dijamin oleh UUD 1945. Memakai atau tidak memakai cadar merupakan hak asasi yang dijamin oleh konstitusi. Bagi para pemakai cadar hendaknya juga dapat bersikap luwes, tidak kaku jika dalam kondisi-kondisi tertentu yang dilegalkan syara’ diharuskan membuka cadarnya.Kata kunci: cadar, perempuan, aurat, syariah, khilafiyah
An investigation of the relationship between sukuk and the performance of banks of Pakistan
Full text linkUsing panel data analysis, this study investigates the relationship among Islamic bonds (Sukuk) and the performance of IB’s of Pakistan for the period of 2008-2017. The study has used two stages approach. At the first stage, the profitability and liquidity of banks have been measured by calculating financial ratios. These ratios were than further used in regression analysis to examine whether a relationship exists between Sukuk and the bank’s profitability and liquidity. Our study found a significant positive relationship among Sukuk and the liquidity of IB’s. While, the results show significant but negative relationship between Sukuk and profitability of IB’s. Based on the findings of the study, we concluded that Sukuk has an important role in enhancing the liquidity of IB’s but it has adverse impact on the profitability of IB’s of Pakistan. Thus, the emergence of Sukuk market may pose threats to the profitability of the IB’s of Pakistan