27 research outputs found
The relevance of Muhammad Abduh's thought in indonesian tafsir; Analysis of Tafsir Al-Azhar
No full textIn this study, the author uses the descriptive-historical approach to explain the influence of Muhammad Abduh's thoughts and Tafsir Al-Manar's coming to Indonesia. Especially in the Tafsir Al-Azhar by Hamka, who was born in the 20th century. This interpretation emerged when Indonesia was experiencing a state of transition from colonialism to independence. At the same time, modern Islamic thought became strong in Indonesia. The modern approach of Tafsir al-Manar has inspired Hamka's model of interpretation in Tafsir Al-Azhar. Here the authors find similarities in terms of methodology, namely social-community (Adab ijtima'i). Apart from that, there are some similarities and differences between the Tafsir Al-Manar with Tafsir Al-Azhar. For example, the view of the verses of "Ahl Kitab, muhkam-mutasyabih, and Israiliyat." Then the implications for the understanding of the heterogeneous Indonesian Islamic community from various religions. Besides this, the interpretation had a significant influence on the development of modern interpretation in Indonesia. It is easy to read and understand the general public to academics in Indonesia, Malaysia, and other Southeast Asian countries
Adopsi Dan Aplikasi Hukum Jinayah Melalui Qanun Di Aceh (Studi Terhadap Qanun Nomor 6 Tahun 2014)
No full textBasically institutionalization of Islamic law in the form of legislation is a requirement of true values and fikrah (thinking) Muslims in the fields of law, awareness arbitrate on Islamic law sociologically and culturally never die and always lived in a political system anywhere, whether Dutch colonial times, Japan and the independence and future development today. This shows the moral values of Islam in addition to local knowledge and customary law has its roots firmly to appear offering legal concepts with values more universal, ie valid and accepted by anyone and anywhere, because Islam is a value system that is intended for achieving welfare of the entire universe (rahmatan li al 'alamin).
Qanun Aceh can not be separated from the contiguity and the interaction between the "normativity and historicity" of the Indonesian nation. Therefore the assumption that the "Qanun is the originality of Islamic law" questionable validity. Local legal system (lex specialist), the legality must not conflict with the national legal systems (lex generalis). The formation of local laws (Qanun) of Aceh, influenced and or considered legal if it does not conflict with national laws, as mentioned in the preamble formation Qanun. If so, is it possible kaffah imposed Islamic law in Aceh, which is part of the Territory and Sovereignty of the Republic of Indonesia, which does not adhere to Islamic law, particularly the law Jinayah
As for the problems in this study relates to the status of a bylaw on the implementation of the Law on Aceh Jinayah national law, the legal charge Jinayah contained in Jinayah Qanun in Aceh in the Implementation of Islamic Sharia and why law enforcement jinayah in Aceh face many obstacles.
This study is normative, ie in the sense that the principles of normative legal asa used as a starting point an analysis of the object of the problems studied. An analysis of this kind then dikaitkanlah empirical facts acquisition field, especially with the implementation of positive law (both written and unwritten) exists to support discussion conducted. Methods used in the discussion of this dissertation research, an "inductive" and "deductive method" .Sedangkan Data collection techniques used in the form of library research (library resarch). Through field research (Field Research).
The results of that study; First, the law Theoretically general law will be defeated by the special legislation (lex specialist dirogat lex generalis)". Therefore, the position of a bylaw on the implementation of the Law on Acehmemiliki Jinayah formal legal position so that it can be recognized as a legal product and a source of law jinayat, it constituted with four (4) main reasons, namely: 1). NKRI government system according to the constitution recognizes and respects the units of local government that is special or that are regulated by the Act; 2). Based on the constitutional journey of Indonesia, Aceh is a unit of regional government that are specific or special related to one of the distinctive character of the historical struggle of the people of Aceh who have endurance and perseverance; 3) .Ketahanan and perseverance are sourced from a view of life which is based on Islamic Shariah which bore a strong Islamic culture so that Aceh became the capital region for the struggle to seize and defend the independence of the Republic of Indonesia; 4). The administration and development in Aceh are not able to fully realize the people's welfare, justice and the promotion, fulfillment and protection of human rights so that the Government of Aceh should be developed and implemented based on the principles of good governance.
Second, Payload law jinayat Qanun implementation of Islamic law in Aceh, as set out in Qanun No. 11 of 2002 on the implementation of Islamic Sharia Aqeedah, worship and symbols of Islam, and Payload Qanun No. 6 of 2014 Khamar, Maisir (Gambling), Seclusion (sordid) , Sexual Peleceha, Zina, Rape, Liwath, Qadzal, and Musakhahat.
Jinayah Qanun Aceh as the implementing regulations the implementation of special autonomy in accordance with the authority granted to the Province of Aceh special autonomy. Therefore, in the implementation of the special autonomy law iAceh Government no longer need to wait for government regulation as implementation guidelines for the implementation of the Government of Aceh. Qanun mentioned level with local regulations as the implementing regulations of the legislation made the local level to the regional administration
Third, the implementation of the law in Aceh jinayah recognized face many obstacles, while these constraints, among others; 1). Academic constraints stating that how it is possible in one country, there are two (2) different laws, the statement appears that the application of religious law in the area of legislation contrary to the constitution that is not based on religious law. The Constitution guarantees freedom of religion. Therefore, the application of Shari'a with legal sanctions against unauthorized state, and even local laws that should be repealed because it is contrary to human rights. 2). Weakness in the substance of the law, so enforcement of Islamic Shari'ah is not biased in tegagkan thoroughly. 3). Political influence in Indonesia impede enforcement of Islam in Aceh, this is because some of the responses that the enforcement of Islamic Shari'ah in Aceh Inhibit the growth of the economy, with the Qanun Jinayat foreign investors thinking long for investments in Aceh. 4). Enforcement qanuns jinayah have problems because of the perception that was built between the government, the public and law enforcement officers walking on different paths. 5). Potential barriers to enforcement of Qanun jinayah can also be caused by low morale and integrity of law enforcement. Ideally, the stronger the moral and the integrity of law enforcement, especially in preventing and in making decisions on violation qanuns jinayah, the stronger enforcement jinayah Qanun in Aceh. 6). Pressure from both sides ie Islamic fundamentalist camps and camps of politicians, each has a view of the pros and cons, so the application of Qanun jinayat memorable tug. 7). An indication of the lack of budget for the implementation of Islamic Shariah in Aceh that resulted in weakening the enforcement of Qanun Jinayat.Pada dasarnya pelembagaan hukum Islam dalam bentuk peraturan perundang-undangan merupakan tuntutan dari kenyataan nilai-nilai dan fikrah (pemikiran) umat Islam dalam bidang hukum, kesadaran berhukum pada syariat Islam secara sosiologis dan kultural tidak pernah mati dan selalu hidup dalam sistem politik manapun, baik masa kolonialisme Belanda, Jepang maupun masa kemerdekaan dan masa pembangunan dewasa ini. Hal ini menunjukkan nilai-nilai ajaran Islam di samping kearifan lokal dan hukum adat memiliki akar kuat untuk tampil menawarkan konsep hukum dengan nilai-nilai yang lebih universal, yakni berlaku dan diterima oleh siapa saja serta di mana saja, karena Islam merupakan sistem nilai yang ditujukan bagi tercapainya kesejahteraan seluruh alam (rahmatan li al ‘alamin).
Qanun Aceh tidak terlepas dari hasil persentuhan dan interaksi antara “normativitas dan historisitas” bangsa Indonesia. Karenanya anggapan bahwa “Qanun merupakan orisinalitas hukum Islam” perlu dipertanyakan keabsahannya. Sistem hukum lokal (lex spesialis), legalitasnya tidak boleh bertentangan dengan sistem hukum nasional (lex generalis). Pembentukan hukum lokal (qanun) Aceh, dipengaruhi dan atau dianggap legal jika tidak bertentangan dengan hukum nasional, sebagaimana disebutkan dalam konsideran pembentukan Qanun. Jika demikian, apakah mungkin hukum Islam secara kaffah diberlakukan di Aceh, yang merupakan bagian dari Wilayah dan Kedaulatan Negara Kesatuan Republik Indonesia, yang tidak menganut hukum Islam, khususnya hukum Jinayah
Adapun yang menjadi permasalahan dalam penelitian ini berkaitan dengan kedudukan qanun-qanun tentang pelaksanaan Hukum Jinayah di Aceh dalam hukum nasional, muatan hukum Jinayah yang terdapat dalam qanun Jinayah di Aceh dalam Pelaksanaan Syariat Islam dan mengapa pelaksanaan hukum jinayah di Aceh menghadapi banyak kendala.
Penelitian ini merupakan penelitian yuridis normatif, yaitu dalam artian bahwa asas-asa hukum normatif digunakan sebagai titik tolak analisis terhadap objek permasalahan yang diteliti. Dari analisa yang semacam ini kemudian dikaitkanlah fakta-fakta empiris hasil perolehan lapangan khususnya dengan implementasi dari hukum positif (baik yang tertulis maupun tidak tertulis) yang ada untuk mendukung pembahasan yang dilakukan. Metode pembahasan yang digunakan dalam penelitian disertasi ini, merupakan “metode induktif” dan “metode deduktif”.Sedangkan Teknik pengumpulan data yang digunakan berupa penelitian kepustakaan (library resarch). Melalui penelitian lapangan (Field Research).
Hasil penelitian yaitu; Pertama,Secara teori hukum undang-undang umum akan dikalahkan dengan Undang-undang khusus (lex spesialis dirogat lex generalis)”. Oleh karena itu, kedudukan qanun-qanun tentang pelaksanaan Hukum Jinayah di Acehmemiliki posisi legal formal sehingga dapat diakui keberadaannya sebagai produk hukum dan sumber hukum jinayat, hal ini didasari dengan empat (4) alasan utama yaitu;1). Sistem pemerintahan NKRI menurut UUD mengakui dan menghormati satuan-satuan pemerintahan daerah yang bersifat khusus atau bersifat istimewa yang diatur dengan Undang-Undang; 2). Berdasarkan perjalanan ketatanegaraan Republik Indonesia, Aceh merupakan satuan pemerintahan daerah yang bersifat khusus atau istimewa terkait dengan salah satu karakter khas sejarah perjuangan masyarakat Aceh yang memiliki ketahanan dan daya juang tinggi; 3).Ketahanan dan daya juang tinggi tersebut bersumber dari pandangan hidup yang berlandaskan syari’at Islam yang melahirkan budaya Islam yang kuat sehingga Aceh menjadi daerah modal bagi perjuangan dalam merebut dan mempertahankan kemerdekaan NKRI; 4). Penyelenggaraan pemerintahan dan pelaksanaan pembangunan di Aceh belum dapat sepenuhnya mewujudkan kesejahteraan rakyat, keadilan serta pemajuan, pemenuhan, dan pelindungan hak asasi manusia sehingga Pemerintahan Aceh perlu dikembangkan dan dijalankan berdasarkan prinsip-prinsip kepemerintahan yang baik;
Kedua, Muatan hukum jinayat dalam Qanun pelaksanaan syariat Islam di Aceh, sebagaimana ditetapkan dalam qanun nomor 11 tahun 2002 tentang pelaksanaan Syariat Islam Aqidah, Ibadah dan Syiar Islam, dan Muatan Qanun Nomor 6 Tahun 2014 Khamar,Maisir (Perjudian), Khalwat (Mesum). Peleceha Seksual, Zina, Pemerkosaan, Liwath, Qadzal, dan Musakhahat.
Qanun Jinayah Aceh sebagai peraturan pelaksanaan penyelenggaraan pelaksanaan otonomi khusus yang sesuai dengan kewenangan yang diberikan kepada Provinsi Aceh sebagai daerah otonomi khusus. Oleh sebab itu, dalam pelaksanaan undang-undang otonomi khusus Pemerintahan iAceh tidak perlu lagi menunggu peraturan pemerintah sebagai pedoman penyelenggaraan pelaksanaan Pemerintahan Aceh. Qanun disebutkan setingkat dengan peraturan daerah sebagai peraturan pelaksanaan dari peraturan perundang-undangan tingkat daerah dibuat untuk penyelenggaraan Pemerintahan Daerah
Ketiga, pelaksanaan hukum jinayah di Aceh diakui banyak menghadapi kendala, adapun kendala tersebut antara lain; 1). Kendala akademis yang menyatakan bahwa bagaimana mungkin di dalam satu Negara terdapat dua (2) hukum yang berbeda, statement yang muncul bahwa penerapan hukum agama dalam perundangan daerah bertentangan dengan konstitusi yang tidak berdasarkan pada hukum agama. Konstitusi menjamin kebebasan beragama. Sebab itu penerapan Syari’at Islam dengan sanksi hukum negara tidak syah, bahkan peraturan daerah itu harus dicabut karena bertentangan dengan HAM. 2). Kelemahan dalam substansi hukum, sehingga penegakan syari’at islam belum bias di tegagkan secara menyeluruh. 3). Pengaruh politik di Indonesia menyebabkan terhambatnya penegakan islam di Aceh, hal ini dikarenakan beberapa tanggapan bahwa penegakan syari’at islam di Aceh Menghambat pertumbuhan ekonomi, dengan adanya Qanun Jinayat para investor asing berfikir panjang untuk investasi di Aceh. 4). Penegakan qanun jinayah mengalami hambatan karena persepsi yang dibangun antara pemerintah, masyarakat dan penegak hukum berjalan pada jalur yang berbeda. 5). Potensi hambatan penegakan qanun jinayah juga dapat diakibatkan oleh rendahnya moral dan integritas para penegak hukum. Idealnya, semakin kuat moral dan integritas para penegak hukum, terutama dalam mencegah dan dalam pengambilan keputusan terhadap pelanggaran qanun jinayah, maka semakin kuat penegakan qanun jinayah di Aceh. 6). Tekanan dari dua kubu yakni kubu islam fundamentalis dan kubu politisi, masing-masing memiliki pandangan pro dan kontra,sehingga penerapan qanun jinayat berkesan tarik ulur. 7). Indikasi dari minimnya anggaran biaya bagi pelaksanaan syari’at Islam di Aceh yang berujung pada pelemahan penegakan Qanun Jinayat.Disertasi Dokto
PERAN KOMUNIKASI POLITIK MAJELIS PERMUSYAWARATAN ULAMA (MPU) DALAM PENYELESAIAN KONFLIK DI KOTA LHOKSEUMAWE
Get PDFAbstract: In this study, according to the author it is important to do in order to see the understanding andpractice of politics MPU on the settlement of the conflict. The practice is meant is the participation of scholarsin an effort to drown out the various types of conflict such as those between Indonesia and GAM, between thecentral government and a number of giant companies that exist around Lhokseumawe, between the politicalelite and the government with NGOs in addition to reviewing the settlement of business they do. Thisresearch is a field research, by taking some data collection techniques are the first in-depth interviews withsix scholars as the samples were taken by purposive sampling, ie scholars who joined the MPU. In thisthesis, the author discusses the position of ulama in Acehnese society and also the history of the growingconflict in Aceh and Lhokseumawe impact on society. In addition it also explained the history of the ulamaAceh quick active role in resolving conflicts in various areas of public life, and not least also need to explainwhat should be done by the MPU in the resolution of political conflicts. Based on the results found in thefield is MPU as a forum for scholars in the city of Lhokseumawe is a group of people who respected andadmired, and are expected to play an active role in society. MPU Lhokseumawe not a passive group inpolitical matters, as well as the notion some people, but active role within the scientific task of scholars.Dalam penelitian ini, menurut penulis penting untuk dilakukan dalam rangka untuk melihat pemahamandan praktek politik MPU terhadap penyelesaian konflik. Praktek yang dimaksudkan adalah peran sertaulama dalam upaya meredam berbagai jenis konflik seperti yang terjadi antara RI-GAM, antara pemerintahpusat dengan sejumlah perusahaan raksasa yang ada disekitar Lhokseumawe, antara para elit politikdan pemerintah dengan LSM disamping mengkaji usaha penyelesaian yang mereka lakukan. Penelitianini adalah penelitian lapangan(field research), dengan menempuh beberapa teknik pengumpulan datayaitupertama wawancara mendalam(depth interviem) dengan 6 ulama yang dijadikan sampel yangdiambil dengan teknik purposive sampling, yaitu ulama yang bergabung dalam MPU. Dalam tesis inipenulis membahas tentang kedudukan ulama dalam masyarakat Aceh dan juga sejarah konflik yang berkembangdi Aceh serta dampaknya terhadap masyarakat Lhokseumawe. Selain itu menjelaskan pula sejarah ringkasperan aktif ulama Aceh dalam menyelesaikan konflik dalam berbagai bidang kehidupan masyarakat, dantak kalah pentingnya pula perlu dijelaskan apa yang seharusnya dilakukan oleh MPU dalam penyelesaiankonflik politik. Berdasarkan hasil yang ditemukan di lapangan adalah MPU sebagai wadah ulama di KotaLhokseumawe merupakan kelompok masyarakat yang dihormati dan disegani serta diharapkan berperanaktif dalam masyarakat. MPU Lhokseumawe bukan kelompok yang pasif dalam persoalan politik, sebagaimanaanggapan sementara orang, tapi aktif melakukan perannya dalam batas tugas keilmuan ulama.Kata Kunci: Komunikasi Politik, Majelis Permusyarawatan Ulama, Konfli
Combining Heat-Pipes Heat-Exchanger and Solar Energy for Comfort Cooling
Get PDFUniversity of Technology Sydney. Faculty of Engineering and Information Technology.This research simulates and experiments with the passive cooling heat-pipes heat-exchanger and solar energy capability in reducing the cooling energy consumption. The computational fluid dynamics satisfactorily converge all the properties and the conditions using the RANS method to solve the velocity components, pressure and k-ɛ (epsilon) scheme. Regarding the experiments, the capabilities of the heat-pipes heat exchanger in reducing temperature were tested with a test box in five opening configurations. The simulations by the computational fluid dynamics and the experimental works on the heat-pipes heat-exchanger combined with solar energy found that the power consumption could be reduced in the range of 93 W/m³ to 140 W/m³ or about 25% to 33% of the room’s required energy. It is significant that the heat-pipes heat-exchanger reduces room temperature while solar energy reduces the dependence on grid electricity. Thus, the combined solar energy and passive cooling have a huge potential in reducing energy while maintaining comfort cooling
Mengapa harus perempuan? : Menguak isu keperawanan, derajat, psikologi, dan dosa warisan perempua
No full textYogyakarta146 p.; 21 c
Fikih Dakwah
Get PDFAlthough the title of this article have the word fiqh, but its position is not the same as others jurisprudence, like jurisprudence, prayer, zakat fiqh, fiqh hajj and others. In the systematic chapters of fiqh in general can not find a special section on propaganda. Grouping fiqh chapters which are found include: fiqh of worship, “fikih mu'amalah”, “fikih munakahat”, “fikih jinayah”, “fikih siyasah“, “fikih mawarits” and “fiqh murafa'ah”. Even if the books of fiqh discusses the mission, only a special glimpse of “al-amr bi al-ma'ruf wa al-nahy 'an al-munkar” in the chapter of “al-nizam al-Islam fi hukm” namely in the chapter Imamate, the discussion about the obligation of Muslims to support the authorities and the discussion of al-Hisbah Region. In the article the author tries to discuss about the issue: First, what is meant by proselytizing jurisprudence. Second, the mission in perspective Jurisprudence Jurisprudence and third missionary interpreters
