35 research outputs found
NILAI KARAKTER DALAM NOVEL RANGGALAWE SANG PENAKLUK MONGOL KARYA MAKINUDDIN SAMIN SEBAGAI BAHAN AJAR
Get PDFKarya sastra novel menjadi media penyampaian hati yang dirancang dengan proses kreatif dan dituangkan dengan proses kreatif pula oleh penulisnya. Sebuah novel akan mewakili isi hati, pendidikan yang dicapai atau ideologi dan keyakinan agama dari seorang penulis untuk dapat mempengaruhi pembaca dengan berharap peserta didik akan menjadi lebih baik. Tokoh-tokoh yang dimainkan oleh penulis dalam cerita novelnya merupakan alat bagi penulis menggambarkan karakter yang teladan. Sehingga dalam kepungan zaman yang semakin mempengaruhi nilai moral dan karakter manusia, karya sastra novel hadir untuk melunakkan peserta didik melalui kegiatan membaca sastra di dalam kelas-kelas yang dibimbing tenaga pendidiknya langsung. Novel Ranggalawe Sang Penakluk Mongol karya: Makinuddin Samin, salah satu karya sastra yang bernilai, dengan alur cerita dan penokahan yang dibawakan para tokohnya menjadikan novel ini penuh keteladanan bagi pembaca yang menikmatinya. Tema Sejarah dan keyakinan para tokoh yang penuh dengan nilai religius menjadikan hasil penelitian ini sangat benilai karakter guna diteladani peserta didik. Pendekatan yang digunakan menggunakan Kritik Sastra dan Peranan Karya Sastra dalam Pendidikan Karakter dengan metode penelitian deskriptif kualitatif. Melalui resensi novel yang terbentuk dari hasil analisis 10 Nilai Pendidikan Karakter peneliti dapat menyampaikan nilai-nilai teladan kepada peserta didik sebagai pijakan karakter yang kuat dengan wujud bahan ajar.Kata kunci: novel, ranggalawe sang penakluk mongol, kritik sastra, peranan sastra, nilai pendidikan karakter Novel literature is a medium for conveying the message which is designed with a creative process and poured with a creative process too by the author. A novel will represent the contents of the heart, ideology and religious beliefs of an author to be able to influence the reader with the hope that it will be better for the student. The characters played by the author in his novel are a tool for the author to describe an exemplary character. So that in the pressure of the times that increasingly affect moral values and human character, literary novels are here to soften the students with literary reading in classes that are directly guided by their educators. The novel Ranggalawe Sang Penakluk Mongol by Makinuddin Samin is one of the most valuable literary works, with the storyline and characterizations brought by the characters, making this novel full of role models for readers who enjoy this novel. The historical theme and the beliefs of the figures who are full of religious values make the results of this research very valuable with characterization for students to emulate. The approach used is Literary Criticism and the Role of Literary Works in Character Education with qualitative descriptive research methods. Through a novel review formed from the analysis of 10 Character Education Values, the researcher can convey exemplary values to students as a strong character reference in the form of teaching materials.Keywords: novel, Ranggalawe Sang Penakluk Mongol, literary criticism, the role of literature, the value of character educatio
Kedudukan Anak Yang Lahir ‎ Dari Nikah Tutup Malu Menurut Fikih Dan Kompilasi Hukum Islam
Get PDFTidak ada perbedaan antara fikih dan kompilasi hukum Islam (KHI) di Indonesia dalam hal kebolehan seorang lelaki menikahi seorang wanita hamil dari hasil hubungan gelap (zina). Hanya saja, fikih membolehkan secara mutlak, baik dinikahi oleh lelaki yang telah menghamilinya atau bukan, sedangkan KHI membolehkan, namun dengan syarat lelaki yang menikahinya adalah lelaki yang telah menghamilinya.Selanjutnya, jika antara keduanya telah melakukan akad nikah, kemudian melahirkan seorang bayi, maka nasab bayi tersebut, menurut fikih, dapat dihubungkan dengan orang tua lelakinya, jika bayi lahir setelah 6 bulan sejak akad nikah orang tuanya. Namun, jika bayi lahir kurang dari 6 bulan, maka nasab bayi tidak dapat dihubungkan dengan orang tua lelakinya. Sedangkan, menurut KHI, bayi yang lahir dari akad nikah tutup malu dapat dihubungkan nasabnya dengan orang tua lelakinya dengan tanpa syarat.Sebenarnya, KHI ini lebih realistis dari pada fikih dalam menghubungkan nasab bayi (anak) dengan orang tua lelakinya (bapak) karena beberapa alasan: pertama, KHI hanya membolehkan perempuan hamil tersebut menikah dengan lelaki yang telah menghamilinya sehingga anak yang dilahirkan jelas berasal dari sperma bapaknya. Kedua, penetapan nasab anak dalam KHI dapat dilakukan dengan melalui iqrar atau istilhaq yang digunakan oleh Hanafiyah, tidak Syafi’iyah. Ketiga, penetapan nasab anak dalam KHI dapat dilakukan dengan memahami petunjuk ‘amm al Qur’an pada al-maulud lah yaitu qat’i (versi Hanafiyah). Di samping itu, dapat dipahami dari kandungan hadis tentang cerita Juraij
Kedudukan Anak yang Lahir dari Nikah Tutup Malu Menurut Fikih dan Kompilasi Hukum Islam
Get PDFThere is no difference between islamic jurisprudence and the Compilation of Islamic Law in indonesia in term of the validity of marrying a pregnant woman resulting from adultery. However, islamic jurisprudence allows such marriage without any condition, whereas the Compilation allows the marriage only by the man causing her pregnant (the biological father of the unborn baby).
Further, if the man and the pregnant woman got married, islamic jurisprudence recognizes the father of the born baby is the husband of the baby’s mother with the condition that the baby was born six moths or more after the marriage. If not, the husband is not legally the father of the born baby. On the contrary, the Comilation recognizes the husband of the pregnant woman as the father of the born baby regardless the timing of labor. Actually, the Compilation is more realistic than the jurisprudence in determining the status of fatherhood for several reasons; the Compilation only allows the marriage between the pregnant woman with the man who has caused that pregnancy so that the baby’s father is truly his/her biological father. Secondly, determining the fatherhood in the Compilation can be achieved by confession (iqrar) or istilhaq which is the concept of the Hanafite School of Law, not that of Shafiite. Thirdly, determining the fatherhood in the Compilation is achieved by interpreting the general meaning of al-Qur’an (‘amm)of the word maulud lahwhich indicates absolute (qat’i) in Hanafite school. In addition, it can also be inferred from a hadith on Jurayj
Sabab Al-Nuzul dan Asas Berlaku Surut dalam Hukum Pidana
Get PDFAbstract: Al-Qur’an is revealed by Allah as a guidance for mankind. Most of its verses were revealed without circumstantial events on which the verses were revealed. Meanwhile, there are also some of its verses which were revealed to answer or respond particular events or questions that can be easily understood from their historicity especially those which related to Islamic law. This particular events or questions are called sabab al-nuzul (context of revelation) in the study of Qurán. This research shows that there are many advantages of the context of the revelation associated with the legal verses. The wisdom and secret of the verses become the basis of the law promulgation to reach a public interest. As for the impact of the context of the revelation is that the derived law will be enforced since the legal event happened, and not since it was revealed. This rule is based on the principle of “the derivation of Islamic constitution is understood from the particular context of the revelation and not based on the general meaning of the wordâ€, particularlyassociated with the criminal act which violatespublic or general interest. Thus, it is clear that the principle of legality is not always enforced in the Islamic criminal law. Under a certain condition, it may be applied retroactively if the criminal actdisturbs public interest. So that, this research will focus on the legal consequences of verses of al-Qur’an which have the historical background and those which do not.
Keywords: Reason of the revelation, certain historical background, retroactive, and muharabah
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Abstrak: Al-Qur’an diturunkan ada yang tidak melalui sebab dan ini lebih banyak daripada yang melalui sebab dan ia merupakan wahyu yang menjadi petunjuk Allah bagi umat manusia (hudan li al-nas). Sementara itu, ada juga yang melalui sabab al-nuzul, karena adanya fatrat min al-rasul (kekosongan umat manusia dari keberadaan Nabi dan Rasul) dan mengandung beberapa hikmah yang dalam, terutama terkait dengan pemahaman ayat-ayat hukum dalam al-Qur’an. Melalui tulisan ini, ditemukan bahwa banyak manfaat sabab al-nuzul terkait dengan ayat hukum, di antaranya dapat diketahui hikmah dan rahasia diundangkannya suatu hukum dan perhatian shara’ terhadap kepentingan umum. Dampak sabab al-nuzul dengan penerapan asas berlaku surut (athar raj’i), yaitu hukum yang diturunkan akan diberlakukan sejak peristiwa hukum (tindak pidana) itu terjadi, bukan sejak al-Qur’an diturunkan, menurut kaidah sabab al-nuzul, al-‘ibrah bi khusus al-sabab, bukan al-‘ibrah bi ‘umum al-lafz, terkait dengan tindak pidana yang mengganggu masyarakat atau kepentingan umum. Sehingga, menjadi jelas bahwa asas legalitas tidak selamanya diberlakukan dalam hukum pidana Islam maupun positif. Dalam kondisi tertentu dapat diberlakukan surut jika tindak pidana mengganggu kepentingan umum dan menguntungkan pelaku pidana jika terjadi perubahan peraturan dengan menganalogkan kepada peristiwa terdahulu melalui pendekatan sabab al-nuzul, bahkan dalam hukum pidana Islam lebih luas penerapan asas berlaku surut.
 
Analisis Hukum Islam ‎ terhadap Alasan-alasan Perceraian di ‎Indonesia
No full textAmong muslim community in indonesia, husbands often carelessly declare talaq to their wives without considering its consequence. Predictably, this custom is legalized by classical islamic jurisprudence stating that talaq is solely the right of husbands. This very stipulation is also supported by certain religious leaders. On the other hand, the regulation in Indonesia especially article 39 (2) of the interpretation to Law No. 1/1974; article 19 of Government Degree No. 5/1979; Law No. 7/1989 jo Law No. 3/2006 and article 116 of Compilation of Islamic Law all stipulate that talaq and divorce must only be permitted if there is legitimate reason for doing so and declared exclusively in front of court proceeding. It means that talaq by husbands and divorce by wifes is invalid if the reason is not justified or not heard by judges. In this point, classic muslim jurists disgree whether talaq can only be declared after fulfilment of certain conditions. Still, those believing that talaq should be based on certain reasons is more realistic considering that talaq is the most abhorred halal in islam and therefore should be discouraged
Sabab Al-Nuzul dan Asas Berlaku Surut dalam Hukum Pidana
No full textAbstract: Al-Qur’an is revealed by Allah as a guidance for mankind. Most of its verses were revealed without circumstantial events on which the verses were revealed. Meanwhile, there are also some of its verses which were revealed to answer or respond particular events or questions that can be easily understood from their historicity especially those which related to Islamic law. This particular events or questions are called sabab al-nuzul (context of revelation) in the study of Qurán. This research shows that there are many advantages of the context of the revelation associated with the legal verses. The wisdom and secret of the verses become the basis of the law promulgation to reach a public interest. As for the impact of the context of the revelation is that the derived law will be enforced since the legal event happened, and not since it was revealed. This rule is based on the principle of “the derivation of Islamic constitution is understood from the particular context of the revelation and not based on the general meaning of the word”, particularlyassociated with the criminal act which violatespublic or general interest. Thus, it is clear that the principle of legality is not always enforced in the Islamic criminal law. Under a certain condition, it may be applied retroactively if the criminal actdisturbs public interest. So that, this research will focus on the legal consequences of verses of al-Qur’an which have the historical background and those which do not.Keywords: Reason of the revelation, certain historical background, retroactive, and muharabah Abstrak: Al-Qur’an diturunkan ada yang tidak melalui sebab dan ini lebih banyak daripada yang melalui sebab dan ia merupakan wahyu yang menjadi petunjuk Allah bagi umat manusia (hudan li al-nas). Sementara itu, ada juga yang melalui sabab al-nuzul, karena adanya fatrat min al-rasul (kekosongan umat manusia dari keberadaan Nabi dan Rasul) dan mengandung beberapa hikmah yang dalam, terutama terkait dengan pemahaman ayat-ayat hukum dalam al-Qur’an. Melalui tulisan ini, ditemukan bahwa banyak manfaat sabab al-nuzul terkait dengan ayat hukum, di antaranya dapat diketahui hikmah dan rahasia diundangkannya suatu hukum dan perhatian shara’ terhadap kepentingan umum. Dampak sabab al-nuzul dengan penerapan asas berlaku surut (athar raj’i), yaitu hukum yang diturunkan akan diberlakukan sejak peristiwa hukum (tindak pidana) itu terjadi, bukan sejak al-Qur’an diturunkan, menurut kaidah sabab al-nuzul, al-‘ibrah bi khusus al-sabab, bukan al-‘ibrah bi ‘umum al-lafz, terkait dengan tindak pidana yang mengganggu masyarakat atau kepentingan umum. Sehingga, menjadi jelas bahwa asas legalitas tidak selamanya diberlakukan dalam hukum pidana Islam maupun positif. Dalam kondisi tertentu dapat diberlakukan surut jika tindak pidana mengganggu kepentingan umum dan menguntungkan pelaku pidana jika terjadi perubahan peraturan dengan menganalogkan kepada peristiwa terdahulu melalui pendekatan sabab al-nuzul, bahkan dalam hukum pidana Islam lebih luas penerapan asas berlaku surut.Kata Kunci: Sabab al-nuzul, khusus al-sabab, berlaku surut, muharabah</jats:p
Bagian Ahli Waris Non Muslim melalui Wasiat Wajibah
Get PDFIt has been a virtually consensus that the ultimate objective of Islamic law is justice and welfare. On top of that, the goal is compassion (rahmah). About this rahmah in Islamic law, this article is a significant case in point. It elaborates how children are denied from their inheritance rights merely because of difference in religion, and whether they are remain denied as long as they do not convert to Islam? This article, which is presented as descriptive and analytical, is not intended to provide legal stratagem to circumvent the seemingly unfair inheritance rule, but to locate compromises between determinacy of law and justice of law. The two aspects are of importance in Islamic law. It concludes that non-Muslims heirs may become legitimate heirs through the mechanism of “wasiya wajibah†or obligatory bequeath. The conclusion is supported by normative arguments in Islamic law and empirical cases from Indonesian Supreme Court, such as case number 51 K / AG / 1999 that gave ruling that non-Muslims heirs have the same rights with their Muslims heirs using the aforementioned mechanism
Tobat bagi Pelaku Tindak Pidana HIraBah dalam Alquran (Kajian Surat Al-Maidah: 33-34)
Get PDFQS. al-Ma idah (5): 33-34 specifically describes the crime of hirabah, which in the fatwa of the Indonesian Ulema Council is translated as an act of terrorism. The discussion of this writing is revolved around "What are the pronunciation instructions from al-Maidah (5): 33-34 related to repentance of the perpetrators of the crime hirabah if done after a permanent judge's decision?" After reviewing it using the Qur'anic interpretation rules (linguistic rules, and using descriptive analysis and inductive deductive mindset), it is concluded that: (1) Based on the theory of mantuq (explicit meaning), it is stated that repentance is carried out before being caught, not before a decision still a judge, can abort the sentence hirabah as the majority of writers interpret the Koran, except al-Maraghi who interpret the pronunciation "min qabl an taqdiru" with "except repentance committed by the perpetrator before there is a permanent judge's decision regarding his sentence (in kracht) ", and (2) that repentance committed by the perpetrators of the criminal offense after obtaining a permanent sentence from the judge cannot be accepted based on the theory of mukhum mukhalah (extra contra rio), but if using the theory of mafhum muwafaqah (analogy ), that repentance can abort the sentence hirabah even after there is a permanent decision of the judge (in kracht) based on the theory of mafhum muwafaqah, although not absolutely.
Abstrak: QS. al-Maidah (5): 33-34 secara khusus menjelaskan tindak pidana hirabah, yang di dalam fatwa Majlis Ulama Indonesia diterjemahkan tindak pidana terorisme. Pembahasan dari penulisan ini adalah berkisar “Bagaimana petunjuk lafal dari al-Maidah (5): 33-34 terkait tobat pelaku tindak pidana hirabah jika dilakukan setelah ada keputusan hakim yang tetap?” setelah dikaji dengan menggunakan kaidah tafsir Alquran (kaidah kebahasaan, dan menggunakan analisis deskriptif serta pola pikir deduktif induktif), maka disimpulkan bahwa: (1) Berdasarkan teori mantuq (makna tersurat), maka dinyatakan bahwa tobat yang dilakukan sebelum ditangkap, bukan sebelum ada keputusan tetap hakim, dapat menggugurkan hukuman hirabah sebagaimana pendapat mayoritas penulis tafsir Alquran, kecuali al-Maraghi yang menafsirkan lafal “min qabl an taqdiru “ dengan “kecuali tobat yang dilakukan pelaku sebelum ada keputusan hakim yang tetap tentang hukumannya (in kracht)”, dan (2) bahwa tobat yang dilakukan pelaku tindak pidana hirabah setelah mendapatkan keputusan hukuman tetap dari hakim tidak dapat diterima berdasarkan teori mafhum mukhalah (extra contra rio), namun jika menggunakan teori mafhum muwafaqah (analogi), bahwa tobat dapat menggugurkan hukuman hirabah walaupun sesudah ada keputusan tetap hakim (in kracht) berdasarkan teori mafhum muwafaqah walaupun tidak secara mutlak
An Analysis of Al-Qur’an Language as a Mediator for Politicization of Religion in Indonesia
Get PDFThis study is conducted to comprehend the politicization of religion typology based on the use of Al-Qur’an language on the narrative of the politic in Indonesia. The politicization of religion is a widespread phenomenon among Indonesian people. Some political events in Indonesia cannot be separated from religious symbols, for example, conveying Al-Qur’an theorems to spread political agendas. Al-Qur’an, its communicative language characteristics, is frequently used as a mediator to spread particular narratives for power. This study uses a qualitative approach by gathering contents or narratives related to Al-Qur’an verses for a political power struggle in Indonesia. This study uses the linguistic method to see how the discourses of Al-Qur’an as a language of religion become a tool to build a social identity related to politics. The result of this study shows that Al-Qur’an can be a mediator in the spread of political narratives. Besides, the characteristics of the Al-Qur’an language, which tend to have communicative feel, can potentially be used as a political communication tool. This study has a contribution toward the development of politicization of religion typology through the Al-Qur’an language. Al-Qur’an and its user have a connection with various discourses and debates in particular contexts. Therefore, to comprehend an interpretation, it is essential to see the context and society\u27s need when analysing a text
Pengaruh Tingkat Pemberian Campuran Multiple Probiotics dan Herbal Pada Air Minum terhadap Performa Ayam Petelur
No full textPenelitian ini dilaksanakan di peternakan ayam Pak Mahfud yang berlokasi di Jl.PP. Nurul Badri Desa Kalipang, Kecamatan Grati, Kabupaten Pasuruan. Penelitian dilaksanakan pada tanggal 12 Agustus – 10 September 2022. Penelitian ini bertujuan untuk mengetahui pengaruh tingkat pemberian campuran multiple probiotics dan herbal pada air minum terhadap performa ayam petelur.
Materi yang digunakan dalam penelitian yaitu multiple probiotics, herbal dengan campuran kunyit, temulawak, temuireng dan ayam petelur umur 15 bulan sebanyak 160 ekor. Metode yang digunakan adalah metode eksperimen dengan menggunakan Rancangan Acak Lengkap (RAL) dengan 4 perlakuan dan 4 ulangan, dalam setiap ulangan terdiri dari 10 ekor ayam. Setiap perlakuan diberikan campuran multiple probiotics dengan tingkat yang berbeda pada air minum, P0= air minum tanpa campuran multiple probiotics dan herbal, P1= campuran multiple probiotics 4 gram/liter dan herbal 10 ml/liter, P2= campuran multiple probiotics 8 gram/liter dan herbal 10 ml/liter, P3= campuran multiple probiotics 12 gram/liter dan herbal 10 ml/liter.
Hasil penelitian pemberian campuran multiple probiotics dan herbal/liter pada air minum berpengaruh sangat nyata (P<0,01) terhadap konsumsi pakan, berat telur dan konversi pakan. Rata-rata nilai konsumsi pakan (gram/ekor) selama penelitian 30 hari yaitu: P0=3542,00a, P1=3562,98ab, P2=3569,38b, P3=3575,83b. Rata-rata nilai berat telur (gram/ekor) selama penelitian 30 hari yaitu: P0=1307,00a, P1=1461,00b, P2=1558,00c, P3=1641,75d. Rata-rata nilai konversi pakan (gram/ekor) selama penelitian 30 hari yaitu: P0=2,71d, P1=2,44c, P2=2,29b, P3=2,18a.
Kesimpulan penelitian yaitu semakin tinggi tingkat pemberian campuran multiple probiotics dan herbal/liter pada air minum ayam petelur memberikan pengaruh yang baik terhadap konsumsi pakan, berat telur dan konversi pakan, pemberian campuran multiple probiotics 12 gram/liter dan herbal 10 ml/liter pada air minum dapat meningkatkan konsumsi pakan ayam lebih tinggi, meningkatkan berat telur dan menurunkan nilai konversi pakan. Disarankan perlu dilakukan penelitian tingkat pemberian campuran multiple probiotics lebih dari 12 gram/liter dan herbal lebih dari 10 ml/liter pada air minum ayam petelur.
Kata Kunci : Pengaruh, Tingkat Pemberian Campuran Multiple Probiotics, Herbal, Air Minum, Performa Ayam Petelu
