25 research outputs found
PERKEMBANGAN HOTEL SYARI’AH DI INDONESIA; MENGONSEP PARIWISATA ISLAMI
Full text linkFahruddin Ali Sabri (Penulis, dosen STAIN Pamekasan, Jl. Raya Panglegur Km. 04 Pamekasan. Kontak 08521346464, e-mail [email protected]) Abstract Indonesian tourism sector has been developed rapidly and significantly. Hotels sector high income contribution indicates the significant development, so it influences public prosperity. Syari’ah Hotel is one of the hotel models offering certain facilities that matches Islamic values. Its development opens promising market chance that must be grounded on non-alcohol, drug-abused free and adultery prohibition concept. It facilitates the guests to have comfortable and safe stay. Kata-kata kunci Hotel, Pariwisata dan Syarî’a
ADOPSI (Sebuah Tawaran Hukum Islâm menuju Kebaikan Masa Depan Anak Terlantar)
Full text linkAbstrak: Konsep pengangkatan anak dalam hukum Islâm tidak mengenal pengangkatan anak dalam arti menjadi anak kandung secara mutlak, sedang yang ada hanya diperbolehkan untuk memelihara dengan tujuan memperlakukan anak dalam segi kecintaan pemberian nafkah, pendidikan atau pelayanan dalam segala kebutuhan yang bukan memperlakukan sebagai anak kandung. Dalam konsep Islâm, pengangkatan seorang anak tidak boleh memutus nasab antara si anak dengan orang tua kandungnya. Pengangkatan anak berdasarkan hukum Islâm adalah pengangkatan anak yang bersumber pada al-Qur’ân dan sunnah serta hasil ijtihâd. Memelihara anak terlantar merupakan salah satu dari kewajiban Negara, pemerintah hendaknya menyarankan kepada warga yang mampu untuk mengadopsi anak terlantar, hal ini dilakukan untuk melindungi dan mengangkat harkat dan martabat anak terlantar. Abstract : This article higlights the concept of child adoption from the perspective of Islâmic law. It finds that claiming foster child as biological child is forbidden in Islamic law, it only allows the adopters to treat them in terms of expressing affection, giving basic necessities of life and facilitating the education. Islamic law also states that child adoption must not delink the lineage between the foster children with their biological parents. Islamic law based adoption is a child adoption which is based on al-Qur’ân, Sunnah, and Ijtihâd that is applied in Indonesia and they are formulated in any products of Islamic laws. They might be in form fiqh, fatwâ (binding ruling in Islamic matters), decretal, and official legal regulations, including Islamic Laws Compilation. Raising waif is also a country obligation, the government must recommend the wealthy citizens to adopt the waif to protect and to promote their prestige and dignity. Kata-kata Kunci: Adopsi, sadd al-dzarî’ah, dan anak terlantar</p
KONSEP RAF’ AL-HARAJ DALAM PERSPEKTIF USHUL FIQIH
Full text linkSalah satu dari prinsip umum dalam hukum Islam adalah raf’ al-haraj (menghilangkan kesulitan) yang mana kaidah ini manshush maupun yang merupakan hasil kesimpulan para pakar fiqih dan mujtahid. Keberadaan prinsip raf'u al-haraj mulai dari urusan aqidah sampai kepada urusan paling kecil dalam hal ibadah dan mu'amalah dalam bentuk yang memiliki kesesuaian dengan fitrah kemanusiaan dan kondisi psikologis seseorang. Karakteristik raf’ al-haraj dalam hukum Islam adalah adanya keterbukaan dalam berinteraksi sekaligus moderat. Ia berada di antara sikap menyulitkan dan sikap menggampangkan. Sifat ini merujuk pada makna lurus, adil, dan tengah-tengah. Tetapi tidak jarang kaidah ini dipakai sebagai justifikasi untuk menghalalkan sesuatu yang haram. Raf’ al-haraj keberadaannya berbeda dengan kaidah al-hîlah al-muharramah.</p
IBN RUSYD DAN METODE IJTIHÂD-NYA DALAM KITAB BIDÂYAT AL-MUJTAHID
Full text linkAbstract: Ushûl fiqh has a significant role in Islamic science, since Islamic lawpartly regulates the essential problems not the detail ones. It became nature because Islamic law rules by the end of time. However in human being live there must always be change of social design, so that it always araises new problem in society. This article is to describe the Ibnu Rusyd’s method in deciding syar’i law. His capacity as fiqih expert is undoubtful. His masterpiece, Bidâyat al-Mujtahid wa Nihâyat al-Muqtashid is a comparison of fiqh book Key Words: Ibn Rusyd, ijtihâd, dan hukum Islâm</p
Membangun Fiqih Toleransi: Refleksi Fatwa-Fatwa Terhadap “Aliran Sesat” di Indonesia
No full textSebagai negara yang terdiri dari berbagai ras, suku, bahasa, budaya dan agama, seharusnya Indonesia mampu mengayomi perbedaan-perbedaan yang terjadi. Hal ini telah dijamin oleh Undang-Undang Dasar 1945 pasal 29 ayat 2. Islam seharusnya mampu teraktualisasi dalam kehidupan nyata ketika berhadapan dengan sebuah realitas historis, sosiologis dan budaya masyarakat. Fenomena aliran yang dianggap sesat ini selalu mendapatkan perhatian serius dari Majelis Ulama Indonesia dan Nahdlatul Ulama. Fatwa terhadap “aliran sesat” ini bersifat sebagai nasihat dan tidak mengikat. Pelabelan ini sebenarnya dapat menyebabkan terjadinya ketidaknyamanan dan disharmonis antar kelompok masyarakat. Fatwa MUI dan NU ini bukan menyelesaikan permasalahan bahkan dapat menjadikan perpecahan antar kelompok sosial masyarakat, permusuhan dna pertikaian yang merugikan kerukunan nasional. Seharusnya mereka tidak berfatwa menurut hukum normatif yang semata-mata hanya menggunakan pendekatan teologis sehingga lebih bersifat judgmental, hendaknya melihat pada kondisi sosial dan psikologi masyarakat. MUI dan NU hendaknya mengeluarkan fatwa yang mengedepankan nilai-nilai kemanusiaan sehingga dapat menciptakan keharmonisan dalam berbangsa dan bernegara, terwujud dengan sikap saling toleransi, menghormati dan menghargai terhadap keyakinan-keyakinan yang ada. (As a country consisting of a variety of race, language, culture and religion, Indonesia is supposed to maintain and take care of the existing differences. This is legally protected by 1945 Constitution Article 29 Verse 2. However, the phenomenon of some sects considered as deviant shows otherwise. Those sects always get much attention from both Indonesian Council of Ulama’ (MUI) and Nahdlatul Ulama’ which issue some fatwas later on. Those fatwas are actually advisory instead of compulsory. However, the labeling as deviant possibly causes disharmony and disintegration among society. Therefore, those fatwas do not solve the problems. In fact, they would trigger any friction among social groups and lead into any disadvantageous fights which could threaten the national harmony.The process of fatwa making should not be based on the normative laws which solely use and consider theological approach and result the judgmental product of fatwa. Instead, the social and psychological condition of society needs to take into account. MUI and NU need to issue fatwas which consider and put forward the appreciation on the humanistic values to build national harmony with tolerance and mutual respect on every existing belief).</p
PENETAPAN `ILLAT AL-HUKM MELALUI AL-MANÂTH DALAM QIYÂS
Full text linkOne method of legal istinbâth agreed upon by the ushul fiqh scholars is al-qiyâs. In al-qiyâs was appeared some serious problems dealing with the search for al-'illat. Al-'illat as one of the obligation of al-qiyâs occupies the most important position, so that the method of al-qiyâs can be applied in the future correctly, and will give legal decision correctly. In searching for al-'illat, the ushul fiqh scholars use logic of linguistic typically in the search for truth, the other hand they also must be able to impulse, imagination, and creativity in decide on a case, and they are no longer so glued rigidly to the al-qath'iyyah al-dalâlah. One way to look for al-'illat is al-manâth, which divided into three parts, namely tanqîh al-manâth, tahqîq al-manâth, and takhrîj al-manâth. Searching for the truth of qiyâs method stresses on logical translation that sometimes mix with intuition, imagination and creativity. Therefore, qiyâs can go down to the law problems related to the people’s attitude deeper. While al-manath is one of the methods to look for al-illat where the ulama ushul fiqh draw their intuition, imagination, and creations to solve some problems, and they are not too stiff to qath’î theoremsCopyright (c) 2015 by Al-Ihkam. All right reserved DOI : 10.19105/al-ihkam.v10i1.587 </p
WAKAF UANG (Sebuah Alternatif dalam Upaya Menyejahterakan Masyarakat)
Full text linkKemiskinan dan kesenjangan sosial di Indonesia merupakanpersoalan krusial yang kronis dan sulit untuk dipecahkan.Kemiskinan dan kesenjangan sosial cukup mengemuka disebuah negara yang kaya dengan sumber daya alam yangmelimpah. Lebih buruk lagi, negara yang diklaim miskin danberpenduduk terbesar kelima dunia, ternyata dihuni mayoritasumat Muslim. Salah satu solusi alternatif dalam mengatasipersoalan kemiskinan dan kesenjangan sosial adalah denganmengembangkan wakaf. Wakaf merupakan salah satu lembagahukum yang berasal dari hukum Islam. Wakaf dilakukan olehumat Muslim dalam rangka melaksanakan ibadah untukAllah. Pelaksanaan wakaf harus memenuhi rukun dansyaratnya wakaf. Rukun wakaf ada empat yaitu adanya wakîf,harta yang akan diwakafkan, tempat di mana benda akandiwakafkan dan akad. Benda wakaf berdasarkan hukum Islammeliputi semua harta yang dimiliki oleh wakîf. Salah satu darimacam wakaf yang beberapa tahun belakangan ini dikenaloleh umat Muslim adalah wakaf uang. Wakaf uang akan dapatmenjadi instrument ekonomi penting untuk menyelesaikanpersoalan kemiskinan dan kesenjangan, sehingga masyarakatakan sejahtera
Method of Takhshîsh with Al-‘urf and Its Presence in Madura's Traditional Rule
Full text linkBasically, there is no contradiction of the quranic instruction and the sunnah (prophet tradition). The contradictive perspective is only exist in the mind of the mujtahid. Among the kinds of spesification (takhshih) is specification through custom (al urf). If the spesification through custom which is elaborated by ulema of ushuul al fiqh (the foundation of Islamic jurisprudence) correlated with the Madurese customary law, it will be assumed that this contradicts with the Madurese customary law. This descriptive library research proves tha some part of Madurese custom can specify the general diction or lafd such as in the case of endowement of money for mosque and sale the living corp. But some of Madurese custom lawa can not specify the general diction or lafd such as in the custom of salep tarjha and the marriage of the second daughter.Copyright (c) 2016 by KARSA. All right reserved DOI: 10.19105/karsa.v24i1.101
Choosing Friends to Help a Victim of Domestic Violence in Surabaya
Full text linkState actors and non-State actors have an important role and contribution to solving acts of domestic violence. These actors are given space through Law No. 23 of 2004 concerning the Elimination of Domestic Violence. Legal protection and human rights are the main points for victims of domestic violence in protecting their dignity and dignity as human beings. Victims of domestic violence have the option to resolve it through both State and non-State actors, they seem comfortable with their choice of friends in resolving these acts of domestic violence. This article uses ethnographic methodology by observing the behavior, knowledge, beliefs, network of friends, and culture of the selection process for solving domestic violence in the city of Surabaya. This article is derived from data collected through documentation, semi-participant observation, and interactive dialogue. Friends as an institution where to complain, and seek resolution has been chosen by victims of domestic violence. They consider that friends play an important role as a preliminary institution rather than other actors such as nuclear relatives, police and courts who are State and other non-State actors
THE MEANING OF OFFSPRING AND THE SPOUSE SELECTION OF JAVANESE MUSLIMS IN SURABAYA BASED ON MAQASID SHARIAH
Full text linkThis article aims to examine the significance of offspring ancestry and the spouse selection for Javanese Muslims in Surabaya in particular how social and religious norms influence individual decisions regarding marriage. Javanese Muslim society has binding social norms for its adherents in marriage. This study uses an experimental ethnographic approach with interactive dialogue methods and participant observation for seven months. The findings of the study show that Javanese Muslims in Surabaya still emphasize that offspring in marriage with children is considered a valuable asset of the family and the existence of a household. The absence of children can be considered a disgrace that causes social stigma for spouses. In addition, Javanese Muslims consider it important to the spouse selection with the guidance of the norm of ‘bibit-bebet-bobot’ which involves consideration of offspring, social status, and character of the partner. Although individuals have the freedom to spouses selection, they are bound by social norms to adhere to them to avoid social conflicts and negative stigmas. Social norms that are practiced excessively or negligently cause harm to individuals in spouse selection, this is considered contrary to the principle of middle position in maqasid shariah. The implications of these findings suggest that social norms and constructions in Javanese Muslims are still strong and influence individual decisions in marriage. This study contributes to an understanding of how religious and social norms can shape cultural practices at the local level as well as their relevance in the context of Islamic and social norms.This article aims to examine the significance of offspring ancestry and the spouse selection for Javanese Muslims in Surabaya in particular how social and religious norms influence individual decisions regarding marriage. Javanese Muslim society has binding social norms for its adherents in marriage. This study uses an experimental ethnographic approach with interactive dialogue methods and participant observation for seven months. The findings of the study show that Javanese Muslims in Surabaya still emphasize that offspring in marriage with children is considered a valuable asset of the family and the existence of a household. The absence of children can be considered a disgrace that causes social stigma for spouses. In addition, Javanese Muslims consider it important to the spouse selection with the guidance of the norm of ‘bibit-bebet-bobot’ which involves consideration of offspring, social status, and character of the partner. Although individuals have the freedom to spouses selection, they are bound by social norms to adhere to them to avoid social conflicts and negative stigmas. Social norms that are practiced excessively or negligently cause harm to individuals in spouse selection, this is considered contrary to the principle of middle position in maqasid shariah. The implications of these findings suggest that social norms and constructions in Javanese Muslims are still strong and influence individual decisions in marriage. This study contributes to an understanding of how religious and social norms can shape cultural practices at the local level as well as their relevance in the context of Islamic and social norms
